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Stom  t^e  feifimrj?  of 

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(ptincefon  C^eofogicaf  ^emindrj 


►ttt*^ 


NOTES, 

EXPLANATORY    AND    PRACTICAL, 

ON 

THE    GOSPELS: 

DESIGNED     FOR 

SUNDAY    SCHOOL    TEACHERS    AND 
BIBLE    CLASSES. 

BY     ALBERT     BARNES, 


IN    TWO    VOLUMES, 

VOL.    IL 

A7th  edition — each  edition  contains  200QL 


REVISED    AND    CORRECTED, 
WITH    AN    INDEai^^   GiH«ONOLOGrCAL   TABLE 


\    TABLES   OP   WEIiGHTS,    &c. 


'  #/>;..,..    «n 


^     / 


NEW  YORK 
PUBLISHED    BY    HARPER    AND    BROTHERS. 

1850. 


Entered  according  to  the  act  of  Congress,  in  the  year  1840,  by 
ALBERT    BARNES, 
in  the  clerk's  office  of  the  district  court  of  the  United  Slates,  i 
and  for  the  eastern  district  of  Pennxsylvania. 


OF 


PRJS^ 


SEP  2«» 


PREFACE 


TO 


THE   GOSPEL   ACCORDING   TO    LUKF. 


Little  is  certainly  known  concerning  the  time  and  place  of  writing 
this  Gospel ;  or  concerning  the  author.  The  first  time  we  have  any  men- 
tion of  the  author,  is  in  his  own  history.  Acts  xvi.  10 — 11.  He  was 
then  the  companion  of  Paul  in  his  travels ;  and  it  is  evident  that  he  often 
attended  Paul  in  his  journeys.  Compare  Acts  xvi.  11 — 17;  xxi.  1 — 6. 
In  all  these  places  the  author  of  "  the  Acts"  speaks  of  his  being  in  com- 
pany with  Paul.  That  the  same  person  v/as  the  writer  of  this  Gospel 
is  also  clear  from  Acts  i.  1. 

From  this  fact,  the  ancients  regarded  this  Gospel  as,  in  fact,  the  gospel 
which  Paul  had  preached.  They  affirm  that  Luke  recorded  what  the 
apostle  preached.  Thus  Ireneeus  says,  "  Luke,  the  companion  of  Paul, 
put  down  in  a  book  the  gospel  preached  by  him."  He  also  says,  "  Luke 
was  not  only  a  companion,  but  also  a  fellow-laborer  of  the  apostles,  espe- 
cially of  Paul."  Origen,  speaking  of  the  Gospels,  says,  "the  third  is 
that  according  to  Luke,  the  gospel  commended  by  Paul,  published  for  the 
Rake  of  the  Gentile  converts."  The  testimony  of  the  fathers  is  uniform, 
that  it  was  written  by  Luke,  the  companion  of  Paul,  and  was  therefore 
regarded  by  them  as  really  the  gospel  Vv'hich  Paul  preaci.ed. 

It  is  unknown  where  it  was  written.  Jerome  says  it  was  composed  in 
Achaia.  There  seems  to  be  some  probability  that  it  was  written  to  per- 
sons that  were  well  acquainted  with  Jewish  manners;  and  as  the  author 
does  not  stop  to  explain  the  peculiar  customs  of  the  Jews,  as  some  of  the 
other  evangelists  have  done.  Respecting  the  time  when  it  was  written, 
nothing  certain  is  known.  All  that  can  with  certainty  be  ascertained,  is 
that  it  was  written  before  the  death  of  Paul,  (A.  D.  65.)  For  it  was 
written  before  the  Acts,  (Acts  i.  1.)  and  that  book  only  brings  down  the 
life  of  Paul  to  his  imprisonment  at  Rome,  and  previous  to  his  going  into 
Spain. 

It  has  been  made  a  matter  of  inquiry,  whether  Luke  was  a  Genti  e  or 
a  Jew.  On  this  subject  there  is  no  positive  testimony.  Jerome,  and 
others  of  the  fathers,  say  that  he  was  a  Syrian,  and  born  at  Antioch.  Tiie 


THE  GOSPEL  ACCORDING  TO  I.UKE, 


CHAPTER  I. 

FORASMUCH  as  many  have  ta- 
ken in  hand  to  set  forth  in  order 
a  declaration  of  those  things  which 
are  most  surely  believed  among  us, 
2  Even  as  they  delivered    them 
unto  us,  which  from  the  beginning® 

aJno.15.27.   He.2.3.  1  Pe.5.1.  2  Pe.1.16^  1 
Jno.1.1. 


1.  Foras-much  as  viany.  It  has  been 
doubted  who  are  referred  to  here  by  ihe 
word  many.  It  seems  clear  that  it  could 
not  be  the  other  evangehsts.  For  the 
Gospel  by  John  was  not  yet  written. 
and  the  word  many  denotes  clearly  more 
than  two.  Besides,  it  is  said  that  they 
undertook  to  record  what  the  eye-ioit- 
nesses  had  delivered  to  them,  so  that 
the  writers  did  not  pretend  to  be  eye- 
witnesses themselves.  It  is  clear,  there- 
fore, that  other  writings  were  meant 
than  the  gospels  which  we  now  have  ; 
but  what  they  were  is  a  matter  of  con- 
jecture. What  are  now  known  as 
epurious  gospels  were  written  long  after 
Luke  wrote  his.  It  is  probable  that 
Luke  refers  to  fragments  of  history,  or 
to  narratives  oi'  detached  sayings,  acts, 
or  parables  of  our  Lord,  which  had 
been  made  and  circulated  among  the 
disciples  and  others.  His  doctrines 
were  original,  bold,  pure,  and  authori- 
tative. His  miracles  had  been  extraor- 
dinary, clear,  and  awful.  His  liie  and 
death  had  been  pecuhar ;  and  it  is  not 
improbable — indeed  it  is  highly  proba- 
ble— that  such  broken  accounts  and 
narratives  of  detached  facts  would  be 
preserved.  That  this  was  what  he 
meant,  appears  further  from  ver.  3 ; 
where  Luke  professes  to  write  "  in  or- 
der ;'^  i.  e.  to  give  a  regular,  full,  and 
systematic  account.  The  others  were 
broken,  and  incomplete.  This  was  to 
be  regular  and  full.  ^  TaJcen  in  hand. 
Undertaken,  attempted.  ^  To  set  forth 
in  order.  To  compose  a  narrative.  It 
does  not  refer  to  the  order  or  arrange- 
ment, but  means  simply  to  give  a  nar- 
rative. _  The  word  rendered  here,  in 
order,  is  different  from  that  in  the  third 
verse,  which  has  reference  to  order, 


were   eye-witnesses   and   miilsters 
of  ''  the  word  ; 

3  It  seemed  good  to  me  also,  hav- 
ing had  perfect  understanding  of  all 
things  from  the  very  first,  to  write 
unto  thee  in  order,  <=  most  excellent 
Theophilus,  <* 

&R0.15.16.  Epli.3.7.  4.11,12.  e  Ac.11.4. 
d  Ac.l.I. 


or  to  a  full  and  fair  arrangement  of  the 
principal  facts,  &c.,  in  the  history  of 
our  Lord.  ^  A  declaration.  A  narra- 
tive — an  account  of  ^  Which  are  most 
surely  believed  among  us.  Among 
Christians — among  all  the  Christians 
then  living.  Here  remark,  1st.  That 
Christians  of  that  day  had  the  best  of 
all  opportunities  of  knowing  whether 
those  things  were  true.  Many  had  seen 
them,  and"  all  others  had  had  the  ac- 
count from  those  who  had  witnessed 
them.  2d.  That  infidels  now  cannot 
possibly  be  as  good  judges  in  the  mat 
ter  as  tnose  who  lived  at  the  time,  and 
who  were  thus  competent  to  determine 
whether  these  things  were  true  or  false. 
3d.  That  all  Christians  do  most  surely 
believe  the  truth  of  the  gospel.  It  is 
their  life,  their  hope,  their  all.  Nor 
can  they  doubt  that  their  Saviour  lived, 
bled,  died,  rose,  and  still  lives  ;  that  he 
was  their  atoning  sacrifice  ;  and  that 
he  is  God  over  all,  blessed  for  ever. 

2.  As  they  delivered  them.  As  they 
narrated  them.  As  they  gave  an  ac 
count  of  them.  IT  From  the  beginning. 
From  the  commencement  of  these 
things;  that  is,  from  the  birth  of  John. 
Or  perhaps  from  the  beginning  of  the 
ministry  of  Jesus.  If  Eye-witnesses. 
Who  had  seen  themselves,  and  who 
were  therefore  proper  witnesses.  '^\  Min- 
isters of  the  word.  The  term  word,  here 
means  the  Gospel.  Luke  never  uses  it, 
as  John  does,  to  denote  the  second  per- 
son of  the  Trinity.  These  eye-witnes- 
ses and  ministers,  refer  doubtless  to  the 
seventy  disciples,  to  the  apostles,  and 
perhaps  to  other  preachers  who  had 
gone  forth  to  proclaim  the  same  things. 

3.  It  seemed  good.  I  thought  it  best, 
or  I  have  also  determined.    It  secmsd 

0\ 


10 


li;ke. 


an  angel  of    the  Lord,  standing  on  J      12  And  when  Zacharias  saw  Atm, 
the  riaht  side  of  the  altar  °  of  in-   he  was  troubled,  ^  and  fear  fell  upon 


a  Ex.30.1.    Re.8.3,4. 


overlaid  with  pure  gold,  and  it  was 
finished  around  the  upper  surface  with 
a  crown  or  border  of  gold.  Just  below 
this  border  four  golden  rings  were  at- 
tached to  each  side  of  the  altar,  one 
near  each  corner.  The  staves  or  rods 
for  bearing  the  altar  passed  through 
these  rings,  and  were  made  of  the  same 
wood  with  the  altar  itself,  and  richly 
overlaid  with  the  same  precious  metal. 
Uoon  this  altar  incense  was  burnt  every 


him. 

h  Ju. 13.22.  ver.2&.  Da.7.14,2/ 


Mi. 4. 7. 


morning  and  every  evening,  so  that  it 
was  hteraliy  perpetual.  (Ex.  xxx.  8.) 
Neither  burnt -sacrifice,  nor  meat-offer- 
ing, nor  drink-offering,  was  permitted 
upon  this  altar  ;  nor  was  it  ever  stained 
with  blood,  except  once  annually,  when 
the  priest  made  atonement.  (Lev.  xvi. 
18,  19.) 

The  following  cut  Vvill  furnish  a  good 
illustration  of  the  form  and  use  of  the 
altar  of  incense. 


CHAPTER   I. 


U 


13  But  the  angel  said  unto  liitn, 
Fear  not,  Zacbarias :  for  thy  prayer 
is  heard;  and  thy  wife  Elisabeth 
sirall  bear  thee  a  son,  and  thou  shalt 
call  his  name  "  John. 

14  And  thou  shalt  have  joy  anrl 
gladness;  and  many  shall  rejoice' 
at  his  birth. 

15  For  he  shall  be  great '  in  the 

a  ver.60,63.     b  Ter.58.    c  c.7.2a 

12.  He  was  troubled.  This  was  an 
unusual  appearance.  He  was  alone,  in 
the  presence  of  God.  The  appearance 
was  sudden,  unexpected,  and  therefore 
fearful. 

13.  T/n/  prayer  is   heard.     That  is, 
thy  prayer  for  offspring.     This,  among 
the  Jews,  was  an  object  of  intense  de-  | 
sire.     No  prospect  was  more  gloomy  ' 
lo  them  than  that  of  dying  childless,  so 
that  their  name  should  perish.     Special 

f)ains,  therefore,  had  been  taken  in  the 
aw,  to  keep  up  the  names  of  families 
by  requiring  a  man  to  marry  his  bro- 
ther's wife.     Deut.  xxv.  5. 

14.  At  his  birth.  This  does  not  refer 
BO  much  to  the  time  of  his  birth,  as  to 
the  subsequent  rejoicing.  Such  shall 
be  his  character,  that  he  shall  be  an 
honor  to  the  family,  and  many  shall  re- 
joice that  he  lived.  Or,  in  other  words, 
fie  shall  be  a  blessing  to  mankind. 

15.  Sliall  he  s^rea'.  Shall  be  eminent, 
or  distinguished  as  a  preacher.    ^  In  the  \ 
sight  of  the  Lord.      Greek  :    before  the  \ 
Lord.     That  is,  shall  be  really  "or  truly  ! 
j^a'eat.     God  shall  regard  him  as  such.  ! 
^  Shall  drink  neither  wine.     Wine  was 
the  juice  of  the  grape.     The  kind  of 
wine  commonly  used  in  Judea  was  a 
light  wine,  often  not  stronger  than  ci- 
der in  this  country.     It  was  the  com- 

^  mon  drink  of  ail  classes  of  the  people. 
See  Notes  on  John  ii.  11.  The  use  of 
wine  was  forbidden  only  to  the  Na- 
7,arite.  Num.  vi.  3.  It  was  because 
John  sustained  this  character,  that  he 
absUuned  from  the  use  of  wine.  ^Strong 
drink.  It  is  not  easy  to  ascertain  pre- 
cisely what  is  meant  by  this  word,  but 
we  are  certain  that  it  does  not  mean 
Etrong  drink  in  our  sense  of  the  term. 
Distiiied  spirits  were  not  then  known. 
The  art  of  distiUing  was  discovered  by 
un  AraMan  chemist  in  the  ninth  or 
tenth  ceitury  ;  but  disiilled  liquors  are  j 
nat  used  by  Arabiarti.     They  banished  ; 


I  sjaht  of  the  Lord,  and  shall  ^  drink 
I  neither  wine  nor  strong  drink;  and 
i  he  shall  be  filled  with  the  Holy 
I  Ghost,  even  *  from  his  mother's 
womb. 

16  And  many  of  the  children  of 
Israel  shall  he  turn  to  the  Lord 
their  God. 

17  And  ^  he  shall  go  before  him 

arXu.e.S.      cJe.1.5.      /Jno.  1.34 

theni  at  once,  as  if  sensible  of  their 
pernicious  influence.  Nor  are  they  used 
in  eastern  nations  at  all.  Europe  and 
America  have  been  the  places  where 
tliis  poison  has  been  most  extensively 
used  ;  and  there  it  has  beggared  and 
ruined  millions,  and  is  yearly  sweeping 
thousands  ujiprepared  into  a  wretched 
eternity.  The  strong  drink  among  the 
Jews  was  probably  nothing  more  than 
fermented  hquors,  or  a  drmk  obtained 
from  fermented  dates,  figs,  and  the 
juice  of  the  palm,  or  the  lees  of  wine, 
mingled  with  sugar,  and  having  the  pro- 
perty of  producing  intoxication.  Many 
of  the  Jewish  writers  say,  that  by  the 
word  here  translated  strong  drink  was 
meant  nothing  more  than  old  wine, 
which  probably  had  the  power  of  pro- 
ducing intoxication.  See  Notes  on  Isn. 
V.  11.  '^  Sliall^  he  filled  with  the  Holy 
Ghost,  &c.  Shall  be  divinely  desig- 
nated or  appointed  to  this  office,  and 
qualified  for  it  by  all  needful  communi- 
cations of  the  Holy  Spirit.  To  he  filled 
with  the  Holy  Spirit,  is  to  be  illumi- 
nated, sanctified,  and  guided  by  his 
influence.  In  this  place  it  refers  :  1st. 
I'o  the  di\'ine  intention  that  he  should 
be  set  apart  to  this  work,  as  God  de- 
signed that  Paul  should  be  an  apostlo 
from  his  mother's  womo.  Gal.  i.  15.- 
2.  It  refers  to  an  actual  fitting  for  the 
work  from  the  birth,  by  the  influenca 
of  the  Holy  Spirit,  as  was  the  case  with 
Jeremiah  (Jer.  i.  5),  and  with  David. 
Ps.  xxii.  9,  10. 

16.  Children  of  Israel.  Jews.  De- 
scendants of  Israel,  or  Jacob.  H  Shall 
he  turn.  By  repentance.  He  shall  call 
them  from  their  sins,  and  persuade 
them  to  forsake  them,  and  to  seek  the 
Lord  their  God. 

17.  Shall  go  before  him.  Before  the 
Messiah,  or  the  Lord  Jesus.  The  con- 
nexion here  leads  us  to  suppose  thai 
^he  word  him  refers  to  the  "Lord  their 


r4 


LUKE. 


in  the  spirit  and  power  of  Elias,  lo 
turn  the  hearts  of  the  fathers  to  the 
children,  and  the  disobedient  ^  to 
the  wisdom  *•  of  the  just;  to  make 
ready  a  people  ''  prepared  for  the 
Lord. 

1  or,  by.  Ps.lll.lO.    a  Matt.n.l4.  Mar.9.12. 
Matt.19.-2fi.  Ro.4.21.     b  1  Pe.2.9. 


God"  in  the  previous  verse.  If  so, 
then  it  will  follow  that  the  Messiah  was 
the  Lord  God  of  Israel : — a  character 
abundantly  given  him  in  other  parts  of 
the  New  Testament.  If  In  the  spirit 
and  power  of  Elias,  See  Note,  Matt. 
xi.  14.  li  To  turn  the  hearts  of  the  fa- 
thers to  the  children.  I.i  the  time  of 
John  the  Jews  were  divided  into  a 
number  of  different  sects.  See  Notes 
on  Matt.  iii.  7.  They  were  oposed  vio- 
lently to  each  other,  and  pursued  their 
opposition  with  great  animosity.  It 
was  impossible  but  that  this  opposition 
should  find  its  way  into  families,  and 
divide  parents  and  children  from  each 
other.  John  came  that  he  might  allay 
these  animosities,  and  produce  better 
feeling.  By  directing  them  all  to  one 
Master,  the  Messiah,  he  would  divert 
the  attention  from  the  causes  of  their 
difference,  and  bring  them  to  union. 
He  would  restore  peace  to  their  fami- 
lies, and  reconcile  those  parents  and 
children  who  had  chosen  different  sects, 
and  suffered  their  attachment  to  sect  to 
interrupt  the  harmony  of  their  house- 
holds. The  effect  of  true  religion  on  a 
family  will  always  be  to  produce  har- 
mony. It  attaches  all  the  family  to  o7ie 
great  Master,  and  by  attachment  to 
him,  all  minor  causes  of  difference  are 
forgotten.  '^\  And  the  disobedient  to  the 
wisdom  of  the  just.  The  disobedient 
here  are  the  unbelieving,  and  hence  the 
impious,  the  wicked.  These  he  would 
turn  to  the  wisdom  of  the  just,  or  to 
such  wisdom  as  the  just  or  pious  mani- 
fested ;  that  is,  to  true  wisdom.  TT  To 
make  ready  a  people,  &c.  To  prepare 
them,  by  announcing  that  the  Messiah 
vjas  about  to  appear,  and  by  calling 
them  to  repentance,  that  they  might 
be  prepared  for  his  coming.  God  has 
always  required  men  to  be  pure  in  a 
special  manner,  when  he  was  about  to 
appear  among  them.  Thus  the  Israel- 
ites were  required  to  purify  themselves 
Tor  three  days  when  he  was  about  to 
corae  down  on  Mount  Sinai.     Ex.  xix. 


18  Anu  Zacharias  said  unto  the 
angel,  Whereby  shall  I  know  this? 
for  ■=  I  am  an  old  man,  and  my  wife 
well  stricken  in  years. 

19  And  the  angel  answering, 
said  unto  hiai,  I  am  Gabriel,  ^  that 

c  Ge. 17.17.        d  Da.8.16.  ver.26. 


14,  15.  And  so  when  God  the  Son 
was  about  to  appear  as  the  Redeemer, 
he  required  that  men  should  prepare 
themselves  for  his  coming.  So  in  view 
of  the  future  judgment— -the  second 
coming  of  the  Son  of  man — he  requires 
that  men  should  repent,  believe,  and 
be  pure.     1  Pet.  iv.  7.     2  Pet.  iii.  11, 12. 

18.  Whereby  shall  Ihnoin  this?  The 
thing  was  improbable,  and  he  desired 
evidence  that  this  would  take  place. 
The  testimony  of  an  angel,  and  in  such 
a  place,  should  have  been  proof  enough, 
but  men  are  slow  to  believe  the  testi- 
mony of  heavenly  messengers.  As  a 
consequence  of  not  believing,  he  was 
struck  dumb. 

19.  /  am  Gabriel.  The  word  Ga- 
briel is  ma^le  up  of  two  Hebrew  v.'ords. 
and  signifies  mart  of  God.  This  angei 
is  mentioned  as  having  been  deputed  to 
inform  Daniel  that  his  prayers  were 
heard.  Dan.  viii.  16;  ix.  21.  ^  That 
stand  i?i  the  prese?ice  of  God.  To  stand 
in  the  presence  of  one,  is  a  phrase  de- 
noting ho?ior  or  favor.  To  be  admitted 
to  the  presence  of  a  king,  or  to  be  with 
him,  was  a  token  of  favor.  So  to  stand 
before  God,  signifies  merely  that  he 
was  honored  or  favored  by  God.  He 
was  permitted  to  come  near  him,  and 
to  see  much  of  his  glory.  Compare  1 
Kings  X.  8 ;  xii.  6 :  xvii.  1 ;  Frov.  xxii.  29. 
'^  And  am  sent,  &c.  The  angels  are 
ministering  spirits  sent  forth  to  those 
who  shall  be  heirs  of  salvation.  Heb. 
i.  7,  14,  They  delight  to  do  the  will  of 
God,  and  one  wav  of  doing  that  will,  is 
by  aiding  his  children  here ;  by  suc- 
coring the  afflicted ;  and  by  defending 
those  who  are  in  danger.  There  is  no 
more  absurdity  or  impropriety  in  sup- 
posing that  angels  may  aid  them,  than 
there  is  in  supposing  that  good  men  may 
aid  one  another.  And  there  can  be  no 
doubt  that  it  affords  high  pleasure  to 
the  angels  of  God  to  be  permitted  to  aid 
those  who  are  treading  the  dangerous 
and  trying  path  which  leads  to  eternity. 
Holiness  is  the  same  as  benevolence ; 


CHAPTER  L 


lU 


stand  in  the  presence  of  God  ;  and 
am  sent  "  to  speak  unto  thee,  and 
to  shew  thee  these  glad  tidings. 

20  And,  behold,  thou  shaft  be  ' 
dumb,  and  not  able  to  speak,  until 
the  day  that  these  things  shall  be 
performed,  because  thou  believest 
not  my  words,  which  shall  be  ful- 
filled in  their  season. 

21  And  the  people  waited  for 
Zacharias,  and  marvelled  that  he 
tarried  so  long  in  the  temple. 

22  And  when  he  came  out,  he 

a  He.1.14.     b  Eze.3.26. 


and  holy  beings  seek  and  love  opportu- 
nities to  do  good  to  their  fellow  crea- 
tures. In  the  eye  of  holy  beings,  all 
God's  creatures  are  parts  of  one  great 
family ;  and  whenever  they  can  do  them 
good,  they  rejoice  in  the  opportunity,  at 
any  sacrifice.  ^  These  glad  tidings. 
This  good  news  respecting  the  birth  of 
a  son. 

20.  Because  thou  helievcst  not,  &c. 
This  was  both  a  sign  and  a  judgment : 
a  sign  that  he  had  come  from  God,  and 
that  the  thing  would  be  fulfilled,  and  a 
judgment  for  not  giving  credit  to  what 
he  had  said.  There  is  no  sin  in  the 
sight  of  God  more  aggravated  than  un- 
belief. When  God  speaks,  man  should 
believe.  Nor  can  he  that  n-ill  not  be- 
lieve escape  punishment.  God  speaks 
only  truth,  and  we  should  believe  him. 
God  speaks  only  what  is  t'or  our -good, 
and  it  is  right  that  we  should  suffer  if 
we  do  not  credit  what  lie  says. 

21.  The  people  xoailed.  That  is, 
beyond  the  usual  time.  '^Marvelled. 
Wondered.  The  priest,  it  is  said,  was 
not  accustomed  to  remain  in  the  tem- 

?le  more  than  half  an  hour  commonly, 
laving  rem.ainod  on  this  occasion  "a 
longer  time,  the  people  became  appre- 
hensive of  his  safety,  and  wondered 
what  had  happened  to  him. 

2"2.  Had  seen  a  visia^i.  The  word 
vision  means  sight,  appearance  or  spec- 
tre, and  is  commonly  apphed  to  spirits, 
or  to  beings  of  another  world.  When 
he  came  out  of  the  temple,  it  is  proba- 
ble that  they  suspected  that  somefliing 
of  this  nature  h  .d  detained  him  there, 
and  that  on  inquiry  of  him  he  signified  ! 
by  a  nod  that  this  was  the  case.  He  j 
H'as  unable  to  speak,  and  they  had  no  ' 

Vol..  IT.  —  2 


could  not  speak  unto  them :  and 
they  perceived  that  he  had  seen  a 
vision  in  the  temple;  for  he  beck- 
oned unto  ihem  and  remained 
speechless. 

23  And  it  came  to  pass,  that,  as 
soon  as  the  days  of  his  ministrati  n 
were  accomplished,  he  departed  to 
his  own  house. 

24  j^  nd  after  those  days  his  wifo 
Elisabeth  conceived,  and  hid  her- 
self five  months,  saying, 

25  Thus   hath   the    Lord     dealt 


way  of  "perceivmg-"  it  but  by  such  a 
sign.  On  the  word  vision,  see  Notes 
on  Isa.  i.  1.  ^  For  he  beckoned  unto 
them.  That  is,  by  beckoning  unto  them, 
or  by  a  sign,  he  informed  them  of  what 
he  had  seen. 

23.  As  soon  as  the  days  of  his  minis- 
tration, &c.  As  soon  as  he  had  ful- 
filled the  duties  of  the  week.  It  might 
have  been  supposed  that  the  extraordi- 
nary occurrence  in  the  temple,  together 
with  his  own  calamity,  would  have  in- 
duced him  at  once  to  leave  this  place, 
and  return  home.  But  his  duty  was  in 
the  temple.  His  piety  prompted  him 
to  remain  there  in  the  service  of  God. 
He  was  not  unfitted  for  burning  incense 
by  his  dumbness,  and  it  was  not  pro- 
per for  hini  to  leave  his  post. — It  is  tho 
duty  of  ministers  of  rehgion  to  remain 
at  their  work  until  they  are  entirely  un- 
fitted  for  it,  and  unable  to  serve  God  in 
their  profession.  Then  they  imist  re- 
tire. But  until  that  time,  he  that  for 
trifling  causes  forsakes  his  post,  is  guil- 
ty of  unfaithfulness  to  his  Master. 

2i.  Hid  herself.  Did  not  go  forth 
into  public,  and  concealed  her  condition. 
This  might  have  been  done  that  she 
might  spend  her  time  more  entirely  in 
giving  praise  to  God  for  his  mercies ; 
and  that  she  might  have  the  fullest 
proof  of  the  accompHshment  of  the  pro- 
mise, before  she  appeared  in  public,  or 
spoke  of  the  mercies  of  God. 

25.  Thtis.  In  this  merciful  manner. 
"^  To  take  aivay  my  reproach.  Among 
the  Jews,  a  Family  of  children  was 
counted  a  signal  blessing;  an  evidence 
of  the  favor  of  God.  Ps.  c.tiii.  9 ; 
cxxviii.  3.  Isa.  iv.  1 ;  xliv.  3,  4.  Lev. 
xxvi.  9.     To  be  barren,  therefore,  or  to 


14 


LUKE. 


with  me,  in  the  days  wherein  he 
looked  on  me,  to  take  "  away  my 
reproach  amonor  men. 

26  And  in  the  sixth  month  the 
angel  Gabriel  was  sent  from  Gnd, 
unto  a  city  of  Galilee,  named  Na- 
zareth, 

•27  To  a  virgin  *  espoused  to  a 
man  whose  name  was  Joseph,  of 
the  house  of  David  ;  and  the  vir- 
gin's name  was  Mary. 

28  And  the  angel  came  in  unto 
her,  and  said,  Hail,  thou  that  art  ^ 
highly  favoured,  "  the  **  Lord  is 
with  thee :  blessed  art  thou  among 
women. 

a  Ge.30.23.  1  S.i.1.6.  Is.54.1,4.  b  Matt.1.18. 
i  or,  gracioiislii  accepted ;  or,  mvck  graced. 
cDa.'A23.     d'ju.G.\2. 


be  destitute  of  children,  was  considered 
a  reproach,  or  a  disgrace.     1  Sam.,  i.  6, 

26.  In  the  sixth  inonth.  The  sixth 
month  after  Elisabeth's  conception, 
li^  A  city  of  Galilee,  named  Nazareth. 
See  Matt.  li.  22,  23. 

27.  To  a  virgin  espoused,  &-C.  See 
Malt.  i.  IS,  19.  IT  House  of  David. 
Family  of  David,  or  descendants  of 
David. 

2S.  Hail.  This  word  of  salutation  is 
equivalent  to,  Peace  he  with  thee,  or 
Jet/  be  with  thee  ;  a  form  of  speech  im- 
plying that  she  was  signally  favored, 
and  expressing  joy  at  meeting  her. 
^  Highly  favored.  By  being  the  mo- 
ther of  the  long-expecied  Messiah  ;  the 
mother  of  the  Redeemer  of  mankind. 
Long  had  he  been  predicted  ;  long  had 
the  eyes  of  the  nation  been  turned  to 
him  ;  and  long  had  his  coming  been  an 
object  of  intense  desire.  To  be  reck- 
oned among  his  a?icestors,  was  account- 
ed sufficient  honor  for  even  Abraham 
and  David.  But  now  the  happy  indi- 
vidual was  designated  who  was  to  be 
his  mother;  and  on  Mary,  a  poor  vir- 
gin of  Nazareth,  was  to  come  this  ho- 
nor, which  would  have  rendered  inti- 
nitely  illustrious  any  of  the  daughters 
of  Adam — the  honor  of  giving  birth  to 
the  world's  Redeemer,  and  the  Son  of 
(Tod.  IT  The  Lord  is  with  thee.  The 
word  is,  is  not  in  ihc  original,  and  the 

Eassage  may  be  rendered    cither  '  the 
«ord  is  with  thee,'    or   '  the  Lord  he 
with  thee,'  implying  thp  prayer  of  the 


29  And  when  she  saw  A/?//,  she 
was  troubled  at  his  saying,  and  cast 
in  her  mind  what  manner  of  saluta- 
tion this  should  be. 

30  And  the  angel  said  unto  her. 
Fear  not,  Mary  ;  for  thou  hast  found 
favour  with  God. 

31  And,  'behold,  thou  '  shalt  con- 
ceive in  thy  womb,  and  bring  forth 
a  son,  and  shalt  call  his  name 
JESUS. 

32  He  shall  be  great,  f  and  shall 
be  called  the  *  Son  of  the  Highest  ; 
and  the  Lord  God  shall  give  unto 
him  the  throne  *  of  his  father  Da- 
vid: 

clca.7.14.  Matt. 1.21.    /Matt.12.42.    ^  He. 
J.2-8.      A2Sa.7.1],12.    Is.9.6.7. 


angel,  that  all  blessings  from  God 
miffht  descend  and  rest  upon  her. 
^  Blessed  art  thou  among  women.  This 
passage  is  equivalent  to  saying  '  Thou 
art  the  most  happy  of  women.' 

29.  Troubled  cit  his  saying.  Disturbed 
or  perplexed  at  what  he  said.  It  was  so 
unexpected,  so  sudden,  so  extraordin;i- 
ry,  and  v/as  so  high  an  honor,  that  she 
was  filled  with  anxious  thoughts,  and 
did  not  know  what  to  make  of  it.  IT  Cast 
in  her  mind.  "^I'hought,  or  revolved  in 
her  mind.  IT  What  manner  of  saluta- 
tion.    What  this  salutation  could  mean. 

32.  He  shall  he  great.  There  is  un- 
doubted reference  in  this  passage  to  Isa. 
ix.  f),  7.  By  his  being  ereat,  is  rneant 
he  shall  be  distinguishecH  or  illustrious ; 
great  in  power,  in  wisdom,  in  domin- 
ion, on  earth,  and  in  heaven.  ^  Shall  be 
called.  This  is  the  same  as  to  say,  he 
shall  he  the  Son,  &-c.  The  Hebrews 
often  used  this  form  of  speech.  See 
Matt,  xxi.  13.  T  The  Highest.  God 
— who  is  infinitely  exalted — called  the 
Highest,  because  he  is  exalted  over  all 
his  creatures  on  earth  and  in  heaven. 
Sec  Mark  v.  7.  IT  The  thro?ie.  The 
kingdom ;  or  shall  appoint  him  as  the 
lineal  successor  of  David  in  the  king- 
dom. ^  His  father  David.  David  is 
called  his  father,  because  Jesus  was 
lineally  descended  from  him.  See  Matt, 
i.  1.  The  promise  to  David  was,  that 
there  should  n^t  fail  a  ma7i  to  sit  on  his 
throne;  that  his'throne  should  be  per- 
petual;  and    the   promise  was  fulfilled 


CHAPTER  T. 


W 


33  And  he  shall  reif^n  over  the 
house  of  Jacob  for  ever;  and  *  of 
his  kuiCTdom  there  shall  be  no  end. 

34  Then  said  Mary  unto  the 
angel,  How  shall  this  be,  seeing  I 
know  not  a  man  1 

35  And  the  angj-el  answered  and 
said  unto  her,  The  Holy  Ghost  shall 
come  upon  thee,  and  the  power  of 
the  Highest  shall  overshadow  thee  ; 
therefore  also  that  holy  thing  which 
shall  be  born  of  thee  shall  be  call- 
ed *  the  Son  of  God. 

36  And,  behold,  thy  cousin  Eli- 
aDa.7.14.27.    lVIi.4.7.      MVIar.M. 


by  exaltiug  Jesus  to  be  a  Prince  and  a 
Saviour,  and  the  perpetual  King  of  his 
people. 

33.  Over  the  house  of  Jacob.  Thg 
house  of  Jacob  means  the  same  thing  as 
the  family  of  Ja^-ob,  or  the  descend- 
ants of  Jacob  ;  i.  e.,  the  cliiidreii  of  Is- 
rael. This  was  the  name  by  which  the 
ancient  people  of  God  were  knov/n, 
and  it  is  the  same  as  saying  that  he 
shall  reign  over  his  own  church  and 
people  for  ever.  This  he  does  by  giving 
them  laws,  by  defending  them,  and 
by  guiding  them ;  and  this  he  will  do 
for  ever  in  the  kingdom  of  his  glory. 
*'^  Of  his  kingdom  there  shall  be  no  end. 
He  shall  reign  among  his  people  on  earth 
until  the  end  of  time,  and  still  be  their 
King  in  heaven.  His  is  the  only  king- 
dom that  shall  never  have  an  end.  He 
the  only  King  that  shall  nev^r  lay  aside 
his  diadem  and  robes,  and  that  shall 
never  die.  He  the  only  King  that  can 
defend  us  from  all  our  enemies,  sustain 
us  in  death,  and  rev/ard  u.s  in  eternity. 
O  how  important,  then,  to  have  an  in- 
terest in  his  kingdom  ;  and  how  unim- 
portant, compared  whh  Ids  favor,  is  the 
favor  of  all  earthly  monarchs ! 

35.  The  Holy  Ghost  shall  come  upon 
thee.  See  Matt.  i.  IS,  20.  "iF  The  poioer 
of  the  Highest,  &c.  This  evidently 
means  that  the  body  of  Jesus  should  be 
created  by  the  direct  power  of  God. 
It  was  not  by  ordinary  generation  ;  but, 
as  the  Messiah  cam.e  to  redeem  sinners 
—to  make  atonement  for  others,  and 
not  for  himself — it  was  necessary  that 
liis  human  nature  should  be  pure,  and 
freed  fromthe  corruption  of  the  fall. 
God,  therefore,  prepared  him  a  body  by 


sabeth,  she  hath  also  conceived  a 
son  in  her  old  age :  and  this  is  the 
sixth  month  with  her  who  was  call- 
ed barren. 

37  For  *  with  God  nothing  shall 
!  be  impossible. 

I      33  And    Mary  said,  Behold    the 
j  handmaid  ^  of  the  Lord  ;  be  it  unto 
I  me  according  *  to  thy  word.     And 
the  angel  departed  from  her. 

39  And  Mary  arose  in  those  days, 
and  went  into  the  hill  country  with 
haste,  into  ^  a  city  of  Juda ; 

0  Matt.19.26-     Rom.4.21.  r/ Ps.lie.Jfl. 

e  Ps.lig-.'JS.    /Jos.21.9-11. 

direct  creation,  that  should  be  pure  and 
j  holy.  See  Heb.  .x.  5.     ^  That  holy  thing, 
I  &c.      That    holy   progeny,    or    child. 
j  ^  Shrill  be  called  the  Son  of  God.     That 
is  spoken  in  reference  to  the  human 
nature   of  Christ.      And   this   passage 
proves  beyond  controversy  that  one  rea- 
son why  Jesus  was  called  the  Son  of 
God,  v/as,  because  he  was  begotten  in 
a  supernatural   manner.      He   is    also 
called  the  So?i  of  God,  on  account  of  hia 
resurrection,     florn.  i.  4.     Actsxiii.  33, 
compared  with  Ps.  ii.  7. 

36,  37.  Thy  cousin  Elisabeth,  &c. 
The  case  of  Elisabeth  is  mentioned  to 
inspire  Mary  with  confidence,  and  to 
assure  her  that  what  was  now  promised 
would  be  fulfilled.  It  was  almost  a3 
improbable  that  Elisaheth  should  have 
a  child  at  her  time  of  life,  as  it  was  that 
Mary  should  under  the  circumstancea 
promised. 

38.  AndMary  said,  Behold  the  hand- 
maid. &c.  This  was  an  expression  of 
resignation  to  the  will  of  God,  and  of 
faith  in  the  promise.  To  be  the  hand' 
maid  of  the  Lord,  is  to  be  a  submissive 
and  obedient  servant ;  and  is  the  same 
as  saying,  '  T  fully  credit  all  that  is  said, 
and  am  perfectly  ready  to  obey  all  the 
commands  of  the  Lord.' 

39.  A?id  Mary  arose.  The  word  arose 
here  is  equivalent  to  setting  out.  or 
starting  on  a  journey.  '^  The  hill  coun- 
try. The  region  "in  the  vicinhy  of 
Jerusalem,  commoidy   called   the   hill 

j  coimtry  of  Judea.  ^  City  of  Jitda. 
!  ^V^hat  city  is  meant  is  not  known.  Some 
j  have  supposed  it  io  be  Jerusalem,  others 
'  Hebron.  But  all  is  conjecture.  It  was 
,  probably  a  Levitical  city,  and  the  rt'Si- 


16 


LUKE. 


40  And  entered  into  the  house 
of  Zacharias,  and  saluted  Elisabeth. 

41  And  it  caine  to  pass,  that, 
when  Elisabeth  heard  the  saluta- 
tion of  Mary,  the  babe  leaped  in 
her  womb  ;  and  Elisabeth  was  fill- 
ed with  the  Holy  Ghost : 

42  And  she  spake  out  with  a 
loud  voice;  and  said,  Blessed  "  art 
thou  among  women;  and  blessed 
is  the  fruit  of  thy  womb. 

43  And  whence  is  this  to  me, 
that  the  mother  of  my  Lord  ^  should 
come  to  me  1 

a  Ju.5.24.     ver.28.         *  Jno.13.13.        i  or, 

which  believed  that  there  shall  he. 


dance  of  Zacharias  when  he  was  not 
employed  in  the  temple. 

40.  Saluted  Elisabeth.  Expressed 
great  joy  and  gratiiication  at  seeing  her, 
and  used  the  customary  tokens  of  affec- 
tionate salutation. 

41.  Filled  with  the  Holy  Ghost.  The 
meaning  of  this  seems  to  be,  that  she 
was  filled  with  joy  ;  with  a  disposition 
to  praise  God  ;  with  a  prophetic  spirit, 
or  a  knowledge  of  the  character  of  the 
child  that  should  be  born  of  her.  Ail 
these  were  produced  by  the  Holy  Ghost. 

42.  Blessed  art  thou  among  icomcn. 
8he  here  repeated  nearly  the  words  of 
the  angel  to  Mary,  esteeming  it  to  be 
the  highest  honor  among  mothers  to  be 
the  mother  of  the  3Je«siah. 

43.  And  tr.he7ice  is  this  to  me  ?  An 
expression  of  humility.  Why  is  it  that 
the  mother  of  my  Lord  should  come  to 
?yie,  as  if  to  honor  me  ?  'i  Mother  of  vuj 
Lord.  The  word  Lord  sometimes  de- 
notes divinity,  and  sometimes  superior, 
master,  teacher,  or  governor,  it  was 
given  by  the  Jews  to  their  expected 
Messiah  ;  but  whether  they  understood 
it  as  denoting  divinity,  cannot  now  be 
ascertained.  It  is  clear  only  that  Eli- 
zabeth used  it  as  denoting  great  dignify 
and  honor. 

45.  Blessed  is  she  that  believed.  That 
is,  Mary,  who  believed  what  the  angel 
spoke  to  her.  She  was  blessed  not 
only  in  the  act  of  believinif,  but  because 
the  thing  promised  would  certainly  be 
'idfilled. 

Erom  these  expressions  of  Elisabeth, 
we  may  learn:  1st.  That  the  spirit  of 
prophecy  had  not  entirely  ceased  among 
the  Jews.     2d.  That  the  Holy  Ghost  is 


44  For  lo,  as  soon  as  the  voice  ot 
thy  salutation  sounded  in  mine  ears, 
the   babe  leaped    in  my  womb  fcr 

joy- 

45  And  blessed  is  she  *  that  be- 
lieved :  for  there  shall  be  a  perfor- 
mance of  those  things  which  were 
told  her  from  the  Lord. 

46  And  Mary  said.  My  "  soul 
doth  magnify  the  Lord, 

47  And  my  spirit  hath  rejoiced  "^ 
in  God  my  Saviour. 

48  For  he  hath  regarded  the  low  • 
estate  of  his  handmaiden;    for  be- 

clSa.2.1.  Ps.34.2,3.      d  Ps.35.9.  Hab.3.18. 

e  Ps. 136.23. 


the  source  of  light,  comfort,  and  joy. 
3d.  That  every  thing  about  the  birth 
of  Jesus  is  remarkable,  and  that  he 
must  have  been  more  than  a  mere  man. 
4th.  That  the  prospect  of  the  coming 
of  the  Messiah  was  one  of  great  joy 
and  rejoicing  to  ancient  saints ;  ana, 
5th.  That  it  was  a  high  honor  to  be 
the  mother  of  him  that  should  redeem 
mankind.  It  is  from  that  honor  that  the 
Roman  Catholics  have  determined  that 
it  is  right  to  worship  the  Virgin  Mary, 
and  to  ofier  prayers  to  her :  an  act  of 
worship  as  idolatrous  as  any  that  could 
be  offered  to  a  creature.  For :  1st.  It 
is  not  anywhere  commanded  in  the 
Bible.  2d.  It  is  expressly  forbidden  to 
worship  any  being  but  God.  Ex.  xxxiv. 
14. ;  XX.  4,  5.  Deut.  vi.  13,  14.  Isa. 
xlv.  20.  It  is  idolatry  to  worship  or 
pray  to  a  creature.  4i,h.  It  is  absurd  to 
suppose  that  the  Virgin  M!ary  can  be  in 
all  places  at  the  same  time,  "to  hear  the 
prayers  of  thon.'?ands  at  once,  or  that 
she  can  aid  them.  There  is  no  idola- 
try more  gross,  and  of  course  rnoro 
wicked,  than  to  worship  the  creature 
more  than  the  Creator.     Rom.  i.  25. 

46.  My  soul  doth  magnify  the  Lord 
To  magnify  here  means  to  male  great, 
and  then  to  extol,  to  praise,  to  celebrate. 
It  does  not  mean  here  strictly  to  mahe 
great ;  but  to  increase  in  our  estima- 
tion ;  that  is,  to  praise,  or  extol.  See 
Ps.  xxxiv.  3.     2  Sam.  vii.  26. 

47.  hi  God  my  Saviour.  God  is  called 
Saviour,  as  he  saves  people  from  sin 
and  death.  He  was  Mary's  Saviour, 
as  he  had  redeemed  her  soiil.  and  given 
a  title  to  eternal  hfe  ;  and  she  rejoiced 
for  that  and  e.^pecially  for  hi.=  mercy  ip 


CHAPTER  I. 


17 


hold,  from    henceforth    all    genera- 
lions  shall  call  me"  blessed. 

49  For  he  that  is  mighty  *  hath 
(lone  to  me  great  things;  '  and 
holy  '^  zs  his  name. 

50  And  "  his  mercy  is  on  them 

a  Mal.3.12.  c.11.27.  ft  Ge. 17.1.  c  Ps.71. 
21.  12().2,3.  Ep.3.'20.       <ZPs.lll.9.      e  Ge.17. 

honoring  her  by  her  being  made  the 
mother  of  the  Messiah. 

48.  He  hath  regarded  the  low  estate  of 
bis  handmaid,  literally,  he  has  looked 
upon  the  low  or  humble  condition  of  his 
handmaid.  That  is,  notwithstanding 
the  humble  rank  and  poverty  of  Mary, 
he  has  shown  her  favor.  And  this  ex- 
ample abundantly  teaches,  what  is  else- 
where fully  taught  in  the  Bible,  that 
God  is  not  a  respecter  of  persons;  that 
he  is  not  influenced,  to  confer  favors, 
by  wealth,  honor,  or  otfice.  Rom.  ii, 
11  ;  X.  11,  12.  He  seeks  out  the  hum- 
ble and  the  contrite  ;  and  imparts  his 
'ich  blessings  to  those  who  feel  that 
:hey  need  them,  and  who  will  bless 
aim  for  them.  Ps.  cxxxviii.  6.  Isa. 
hii.  15.  ^  From  heiiceforth.  Here- 
•jS'fx,  or  in  consequence  of  this.  ^  All 
frefit:atio?is.  All  men.  All  posterity. 
^  Call  me  blessed.  Pronounce  me  highly 
favored,  or  happy  in  being  the  mother 
of  the  Messiah.  It  is  right  to  consider 
asr  as  highly  favored,  or  happy  ;  but 
this  certainly  does  not  warrant  us  to 
worship  her,  or  to  pray  to  her.  Abra- 
ham was  blessed  in  being  the  father  of 
the  faithful ;  Paul  in  being  the  apostle 
to  the  Gentiles ;  Peter  in  ftrst  preach- 
ing the  pospel  to  them  ;  but  who  would 
think  of  worshipping  or  praying  to 
Abraham,  Paul,  or  Peter  ? 

49.  He  that  i^  mighty.  God.  ^  Hath 
done  to  me  great  things.  Hath  con- 
ferred on  me  great  favors,  and  distin- 
guished mercies.  ^  And  holrf  is  his 
name.  This  is  an  expression  of  Mary's 
feelings,  desiring  to  bestow  on  God  all 
honor  and  praise  ;  and  as  the  highest 
honor,  she  declared  that  his  7iame  was 
holy ;  that  is,  that  God  was  free 
from  sin,  injustice,  and  impurity.  The 
"name^^  of  God  is  often  put  for  God 
himself.  The  proper  name  of  God  is 
Jehovah,  a  word  expressive  of  his  esseti- 
tial  being,  derived  from  the  word  to  be. 
Ex.  iii.  14;  vi.  3.  Ps.  Ixxxiii.  18.  That 
name  ia  holy  ;  is  to  be  regarded  as  holy ; 
and  10  m.ake  a  common  or  profane  use 

2* 


that   fear    him,  from  generation  to 
generation, 

51  He-^  hath  shewed  strength 
with  his  arm ;  he  hath  scattered 
the  s  prond  in  the  imagination  of 
their  hearts. 


17.    EX.20.G.    Ps.103.17. 
52.10.  63.5.        ^lSa.2.£ 


/Ps.98.].  Is.51.9. 
Da.4.37. 


of  it,  is  solemnly  forbidden  in  the  third 
commandment.     Ex.  xx.  7. 

50.  His  mercy.  Favor  shown  to  the 
miserable  and  the  guilty.  ^  Is  on  them. 
Is  showed  or  manifested  to  them.  IT  That 
fear  him.  That  revereiice  or  honor  him. 
One  kind  of  fear  is  that  which  a  servant 
has  of  a  cruel  master,  or  a  man  has  of 
a  precipice,  the  plague,  or  death.  This 
is  not  the  fear  which  we  ought  to  have 
of  God.  It  is  the  fear  which  a  daiiful 
::hild  has  of  a  kind  and  virtuous  father; — 
a  fear  of  injuring  his  feelings  ;  of  dis- 
honoring him  hy  our  life  ;  oi  doing  any 
thing  which  he  v  ould  disapprove.  It 
is  on  those  who  have  such  fear  of  God 
that  his  mercy  descends.  This  is  the 
fear  of  the  Lord  which  is  the  beginning 
of  wisdom.  Ps.  cxi.  10.  Job  xxviii. 
23.  '^'  From  generation  to  generation. 
From  one  age  to  another.  That  is,  it 
is  unceasing ;  it  continues,  and  abounds. 
But  it  means  also  more  than  this.  It 
means,  that  God's  mercy  will  descend 
on  the  children,  and  children's  children 
of  those  that  fear  him,  and  keep  his 
commandments.  Ex.  xx.  6.  In  this 
respect,  it  is  an  unspeakable  privilege 
to  be  descended  of  pious  parents ;  to 
have  been  the  subject  of  their  prayers, 
and  to  have  received  their  blessing. 
And  it  is  also  a  matter  of  vast  guilt  not 
to  copy  their  example,  and  to  walk  in 
their  steps.  If  God  is  disposed  to  show 
mercy  to  thousands  of  generations,  how 
heavy  will  be  the  condemnation  if  they 
do  not  avail  themselves  of  it,  and  early 
seek  his  favor ! 

51.  Hath  shotved  strength  with  his  arin. 
The  artn  is  the  symbol  of  strength. 
The  expression  in  this,  and  the  subse- 
quent verses,  has  no  particular  reference 
to  his  mercy  to  Mary.  From  a  con- 
templation of  his  goodness  to  her,  she 
enlarges  her  views  to  a  contemplation 
of  his  goodness  and  power  in  general 
to  others,  and  to  a  celebration  of  the 
praises  of  God,  for  all  that  he  has  done 
to  all  men.—This  is  the  nature  of  true 
piety.     It  does  not  terminate  ui  think 


18 


LUKE. 


52  He  *  hath  put  down  the 
mighty  from  their  seats,  and  exalt- 
ed them  of  low  degree. 

53  He  ''  hath  filled  the  hungry 
with  good  things,  and  the  rich  he 
hath  sent  empty  away. 

a  Job  5.11.  c.18.14.        61Sa.2.5. 

ing  of  God's  mercy  to  us.  It  thinks  of 
others  —  spreads,  in  contemplation  of 
other  objects — and  praises  God  that 
others  also  are  made  partakers  of  his 
mercy,  and  that  his  goodness  is  mani- 
fested to  all  his  works.  *^  He  scattereth 
the  proud.  He  hath  often  done  it  in 
time  of  battle  and  war.  When  the 
proud  Assyrian,  Egyptian,  or  Babylo- 
nian had  come  against  the  people  of 
God,  he  had  often  scattered  them,  and 
driven  away  their  armies.  *S  In  the 
imagination  of  their  hearts.  Those  who 
were  lifted  up  or  exalted,  in  their  own 
view.  Those  who  thought  themselves 
to  be  superior  to  other  men. 

52.  Hath  put  down  tlie  mighty.  The 
mighty  here  denotes  princes,  kings,  or 
conquerors.  See  Isa.  xiv.  12,  13,  14. 
^  Their  seats.  Their  thrones,  or  the 
places  where  they  sat  in  pomp  and 
power.  IT  Exalted  them.  Raised  them 
up,  or  placed  them  in  the  seats  of  those 
who  had  been  removed.  IT  Low  degree. 
Low,  or  humble  birth,  and  condition  in 
hfe.  This  probably  has  reference  to 
the  case  of  Saul  and  David.  Mary 
was  celebrating  the  mercies  of  God  to 
her,  to  her  family,  and  of  course  to  her 
ancestors.  It  was  natural  to  allude  to 
that  great  event  in  their  history,  when 
Saul  was  overcome  in  battle,  and  when 
David  vydiS  taken  from  the  sheep-fold, 
and  placed  on  the  throne.  The  origin 
of  illustrious  families  is  often  obscure. 
Men  are  often  raised  by  industry,  talent, 
and  the  favor  of  God,  from  very  hum- 
ble stations;  from  the  farm,  or  mecha- 
nic's shop  to  places  of  great  trust  in  the 
church  and  state.  They  who  are  thus 
elevated,  if  imbued  with  right  feehngs, 
will  not  despise  their  former  employ- 
jDfients,  nor  their  former  companions, 
nor  will  they  esteem  their  parents  or 
friends  the  less,  because  they  still  re- 
main in  the  same  rank  in  life.  No 
conduct  s  more  odious  and  unchristian, 
than  to  be  ashamed  of  our  birth  or  the 
humble  circumstances  of  our  friends. 

53.  The  hungry  with  good  things. 
This  is  a  celebration  of  the  general 


54  He  hath  holpen  his  servant 
Israel,  in  *  remembrance  of  his 
mercy  ; 

55  As  he  spake  •*  to  our  fathers, 
to  Abraham,  and  to  his  seed  for 
ever. 

cPfi.98.3.       dGe.17.19.  Ps.132.11. 


mercy  of  God.  He  daily  fed  the  poor, 
the  needy,  and  those  who  came  to  him 
with  humble  hearts.  ^  The  rich  hath  he 
sent,  &:-c.  AVhile  the  poor  come  to  him 
for  a  supply  of  their  daily  wants ;  the 
rich  come  not  that  their  necessities 
should  be  suppUed,  but  come  with  lofty 
hearts,  and  insatiable  desires,  that  their 
riches  may  be  increased.  When  this  is 
the  case,  God  not  unfrequently  not  only 
withholds  what  they  ask,  but  he  takes 
their  riches  away  by  fire,  or  flood,  oi 
disappointments,  and  sends  them  away 
empty.  Prov.  xxiii.  5.  It  is  belter  to 
be  poor,  and  go  to  God  for  our  daily 
bread,  than  to  be  rich,  and  forget  our 
dependence  on  him,  and  to  seek  only  a 
great  increase  of  our  property. 

54.  Hath  holperi.  Hath  helped  or  as- 
sisted. The  word  rendered  "holpen" 
denotes,  properly,  to  take  hold  of  one, 
to  help  him  up  when  he  is  in  danger  of 
falling,  and  means  here  that  God  had 
succored  his  people  when  they  were 
feeble,  and  were  in  danger  of  falling  or 
being  overthrown.  IT  His  servant  Israel. 
His  people,  the  Israelites,  or  those  who 
truly  feared  him  and  kept  his  com- 
mandments. See  Isa.  xli.  8 — 9.  Hos. 
xi.  1.  ^  In  rememlrance  of  his  mercy. 
Or  that  his  mercy  may  be  remembered. 

55.  As  he  spake  to  our  fathers,  &c. 
That  is,  he  has  dealt  mercifully  with 
the  children  of  Israel,  according  as  he 
promised  Abraham,  Isaac,  and  Jacob. 
The  \n-oinise  particularly  here  referred 
to,  is  that  respecting  the  Messiah,  which 
was  now  about  to  be  fulfilled.  But 
there  is  no  doubt  that  there  was  also 
included  the  promises  respecting  all  the 
other  mercies  which  had  been  conferred 
on  the  children  of  Israel.  See  Gen. 
xxii.  17 — 18.  ^Forever.  These  words 
are  to  be  referred  to  the  preceding  verse 
"in  remembrance  of  his  mercy/or  ever, 
as  he  spake,"  &-c.  They  denote  that 
the  jnercy  of  God  manifested  to  his  peo- 
ple, should  be  had  in  everlasting  re- 
membrance. 

There  is  a  f  triking  similarity  between 
this  £'  ng  c  f  praise  by  Mary,  ami  that 


CHAPTER  I. 


19 


56  And  Mary  abode  with  her 
about  three  months,  and  returned 
to  her  own  house. 

57  Now  Elisabeth's  full  time 
came,  that  she  should  be  delivered  ; 
and  she  brought  forth  a  son. 

58  And  her  neighbours  and  her 
cousins  heard  how  the  Lord  had 
shewed  great  mercy  upon  her;  and 
they  "  rejoiced  with  her. 

59  And  it  came  to  pass,  that  on 
the  eighth  day  they  came  to  cir- 
cumcise the  child  ;  and  they  called 
him  Zacharias,  after  the  name  of 
his  father. 

60  And  his  mother  answered  and 
said,  Not  so ,-  but  he  shall  be  called 
John. 

a  ver.l4. 


spoken  by  Hannah.  1  Sam.  ii.  2 — 10. 
There  are  few  pieces  oi  poetry — for  tJiis 
is  lioetry,  and  almost  the  only  poetry  in 
the  New  Testament  —  more  beautiful 
than  this.  It  is  the  language  of  a  hum- 
ble, thankful,  pious  female  heart,  prais- 
ing God ;  1st.  For  his  mercy  to  her,  (vs. 
46 — 49) ;  2d.  For  his  mercy  to  all  men 
—his  general  goodness,  (vs.  50  —  53); 
and,  3d.  His  special  goodness  to  his 
people,  (vs.  54 — 55). 

59.  On  the  eighth  day.  This  \\;^s  the 
day  on  which  it  was  required  to  circum- 
cise children.  Gen.  xxi.  4.  IT  And  they 
called  him  Zacharias.  The  name  of  the 
child  was  commonly  given  at  the  time 
of  the  circumcision.  Gen.  xxi.  3,  4. 
The  name  commonly  given  tO  the  eldest 
eon  was  that  of  the  father. 

60.  Shall  he  called  John.  This  was 
the  name  which  the  angel  had  said 
should  be  given  to  him,  and  which  Za- 
charias had  probably  informed  Elisa- 
beth by  writing. 

61.  There  is  none  of  thy  kindred,  &c. 
The  Jewish  tribes  and  families  were 
kept  distinct.  To  do  this,  and  to  avoid 
confusion  in  their  genealogical  tables, 
they  probably  gave  only  those  names 
which  were  found  among  their  ances- 
tors. Another  reason  for  this,  common 
tc  all  people,  is  the  respect  which  is  felt 
for  honored  parents  and  ancestors. 

63.  He  ashed.  That  is,  by  signs'. 
IT  A  writing  table.  The  table,  denoted 
by  this  word,  was  made  of  pi7ie,  and 
covered  with  wax,  and  was  small,  per- 


61  .A  nd  they  said  unto  her,  There 
is  none  of  thy  kindred  that  is  called 
by  this  name. 

62  And  they  made  signs  to  his 
father,  how  he  would  have  him 
called. 

63  And  he  asked  for  a  writing- 
table,  and  wrote,  saying,  His  name 
is  ''  John.     And  they  marvelled  all 

64  And  his  mouth  «  was  opened 
immediately,  and  his  tongue  loosed, 
and  he  spake,  and  praised  God. 

65  And  fear  came  on  all  that 
dwelt  round  about  them  :  and  all 
these  ^  sayings  were  noised  abroad 
throughout  all  the  hill  country  of 
Judea; 

66  And  all  they  that  heard  them 

b  ver.l3.      c  ver.20.      ^  or,  things. 


haps  as  large  as  a  sheet  of  paper.  The 
ancients  used  to  write  on  such  tablep, 
as  they  had  not  the  use  of  paper.  The 
instrument  used  for  writing  was  an  iron 
pen  or  siile,  by  which  they  marked  on 
the  wax  wliich  covered  the  table. 
Sometimes  the  writing  table  was  made 
entirely  of  lead. 

64.  His  mouth  was  opened,  &c.  That 
is,  he  was  enabled  to  speak.  For  nine 
months  he  had  been  dumb,  and  it  is 
probable  that  they  supposed  him  to  be 
afflicted  whh  a  paralytic  affection,  and 
would  not  recover.  Hence  their  amaze- 
ment when  he  spoke.  For  one  act  of 
disbelief,  all  this  calamity  had  come 
upon  him,  and  it  had  not  come  without 
effect.     With  true  gratitude,  he  offered 

f)raise  to  God  for  the  birth  of  a  son,  and 
or  his  restoration  to  the  blessings  of 
speech. 

65.  And  fear  came,  «fec.  The  word 
fear  often  denotes  religious  reverejice. 
The  remarkable  circumstances  attend- 
ing the  birth  of  John,  and  the  fact  that 
Zacharias  was  suddenly  restored  to 
speech,  convinced  them  that  God  was 
there,  and  filled  their  minds  vv^th  awe 
and  veneration. 

66.  V/ hat  manner  of  child,  &^c.  Such 
were  the  remarkable  circumstances  of 
his  birth,  that  they  apprehended  he 
would  be  distinguished  as  a  prophet,  or 
that  great  events  would  result  from  his 
hfe.  ^  The  hand  of  the  Lord  was  with 
him.  The  word  hand  is  used  to  denote 
aid,  protection,  favor.     We  stretch  out 


20 


LUKE. 


laid  theni  up  "  in  i}>eir  hearts,  saying, 
What  manner  of  child  shall  this 
be?  And  the  hand  ^  of  the  Lord 
was  wiiti  him. 

67  And  his  father  Zacharias  was 
filled  with  the  Holy  Ghost,  and  pro- 
phesied, saying-, 

ac.2.19.51.         JPs.60.17. 


68  Blessed  he  the  Lord  God  of 
Israel ;  for  he  hath  visited  and  re- 
deemed his  people, 

69  And  hath  raised  up  an  horn 
of  salvation  ^  for  us,  in  the  house 
of  his  servant  David  ; 

cPs  72.18.       dPs.ni.9. 


the  hand  to  aid  those  whom  we  wish  to 
help.  I'he  expression  then  means  that 
God  aided  him,  protected  him,  or 
showed  him  favor,  ^ome  think  that 
these  words  are  a  part  of  the  speech  of 
the  neighbors;  '  What  manner  of  child 
shall  this  be  !  God  is  so  evidently  with 
him !' 

67.  Filled  witli  the  Holy  Ghost.  See 
ver.  15.  ^  ATid prophesied.  The  word 
prophesied  means,  1st.  To  foretell  fu- 
ture events.  2d.  To  celebrate  the 
praises  of  God,  (see  1  Sam.  x.  5,  6 ;  1 
Kings  xviii.  29) ;  then  to  teach,  or  preach 
the  gospel,  &-c.  This  song  of  Zacha- 
rias partakes  of  all.  It  is  principally 
employed  in  the  praises  of  God,  but  it 
also  predicts  the  future  character  and 
preaching  of  John. 

6S.  Blessed.  See  Note,  Matt.  ver. 
3.  ^  Hath  visited.  The  word  here 
rendered  visited  means  properly  to  look 
upon;  then  to  look  upon  in  order  to 
know  the  state  of  any  one  ;  then  to  visit 
for  the  purpose  of  aiding  those  who  need 
aid,  or  alleviating  misery.  Compare 
Matt.  xxv.  43.  In  this  sense  it  is  used 
here.  God  looked  upon  the  world — He 
saw  it  miserable  —  He  came  to  relieve 
it,  and  brought  salvation.  T  And  re- 
deemed. That  is,  was  aho^lt  to  redeem, 
or  had  given  the  pledge  that  He  would 
redeem.  This  was  spoken  under  the 
behef  that  the  Messiah,  the  Redeemer, 
was  about  to  appear,  and  would  cer- 
tainly accomplish  his  work.  The  lite- 
ral translation  of  this  passage  is,  "He 
hath  made  redemption,  or  ransom  lor 
his  people."  A  ransom  was  the  price 
paid  to  deliver  a  captive  taken  in  war. 
A  is  a  prisoner  taken  in  war  by  B.  B 
has  a  right  to  detain  him  a  prisoner  by 
the  laws  of  war,  but  C  offers  B  a  price 
if  he  will  release  A,  and  suffer  him  to 
iio  at  liberty.  The  price  wiiich  he  pays, 
and  which  must  be  satisfactory  to  B, 
that  is,  be  a  reason  to  B  why  he  should 
release  him,  is  called  a  price  or  ransom. 
jMen  are  sinners.  They  are  hound  over 
lo  just  puniEhment  by'  the  law.     The 


law  is  holy,  and  God,  as  a  just  govern 
or,  must  see  that  the  law  is  honored, 
and  the  wicked  punished.  But  if  any 
thing  can  be  done  which  will  have  the 
same  good  efftct  as  the  punishment  of 
the  sinner,  or  will  be  an  equivalent  for 
it,  that  is,  be  of  equal  value  to  the  uni- 
verse, God  may  consistently  release 
him.  If  he  can  show  the  same  hatred 
of  sin,  and  deter  others  from  sinning, 
and  accomplish  the  purity  of  the  sinner, 
the  sinner  may  be  released.  Whatever 
will  accompush  this  is  called  a  ransom, 
because  it  is  in  the  eye  of  God  a  suffi 
cient  reason  why  the  sinner  should  not 
be  punished  ;  it  is  an  equivalent  for  his 
sufferings,  and  God  is  satisfied.  The 
blood  of  Jesus,  i.  e.  his  death,  in  the 
place  of  sinners,  constitutes  such  a  ran- 
som. It  is  in  their  stead.  It  is  for  them. 
It  is  equivalent  to  their  punishment.  It 
is  not  itself  a  piinish7nent  —  for  that  al- 
ways supposes  personal  crime — but  it  is 
what  God  is  pleased  to  accept  in  the 
place  of  eternal  sufierings  of  the  sinner. 
The  king  of  the  Locrians  made  a  law 
that  an  adulterer  should  be  punished 
with  the  loss  of  his  eyes.  His  son  was 
the  first  offender,  and  the  father  decreed 
that  his  son  should  lose  one  eye,  and  he 
himself  one  also.  This  was  the  ransom. 
He  showed  his  love,  his  regard  for  the 
honor  of  his  law,  and  the  determination 
that  the  guilty  should  not  escape.  So 
God  gave  his  Son  a  ransom  to  show  his 
love  ;  his  regard  to  justice  ;  and  his  will- 
ingness to  save  men  —  and  his  Son,  in 
his  death,  was  a  ransom.  He  is  often 
so  called  in  the  New  Testament,  Matt. 
XX.  28.  Mark  x.  45.  Thus  ii.  14.  Heb. 
ix.  12.  For  a  fuller  view  of  the  nature 
of  a  ransom,  see  Notes  on  Rom.  iii.  24, 
25. 

69.  And  hath  raised  up  a  horn.  A 
horn  is  VL  symhoi  of  strength.  The  fig- 
ure is  taken  from  the  fact  that  in  homea 
animals  the  strength  hes  in  tne  horn. 
Particularly  the  great  power  of  the  rhi- 
noceros or  unicorn,  is  manifested  by 
i  the   use   of   a  single    horn    of   great 


CHAPTER  I. 


21 


70  As  he  spake  *  by  tlie  mouth 
of  his  holy  prophets,  which  have 
been  since  the  world  began : 

71  That  we  should  be  saved  * 
from  our  enemies,  and  from  the 
hand  of  all  that  hate  us  ; 

72  To  perform  the  mercy  pro- 
mised to  our  fiithers,  and  to  '^  re- 
member his  holy  covenant, 

a  Je.23.5,6.  Da.9.24.  h  Is.54.7-17.  Je.30. 
10,11.        c  Le.26.4-2.    Ps.10.5.8-10.    Eze.18.G0. 

Strength,  placed  on  the  head,  near  the 
end  of  the  nose.  When  the  sacred 
writers  therefore  speak  of  great  stre7iglh 
they  often  use  the  word  horn.  Fs. 
cxlviii.  14.  Dent,  xxxiii.  17.  Dan.  vii. 
7,  8  ;  viii.  21.  The  word  salvation,  con- 
nected here  with  the  word  /<om,  means 
that  this  stre?ig(?i,  or  tliis  mighty  Re- 
deemer, was  able  to  save.  It  is  possi- 
ble that  this  whole  figure  may  be  taken 
from  the  Jewish  altar.  On  each  of 
the  four  corners  of  the  altar  there  was 
an  eminence,  or  small  projection,  called 
a  horn.  To  this,_  persons  might  flee 
for  safety,  when  in  danger  and  were 
safe.  1  Kings  i.  50 ;  ii.  28.  Comp. 
Note  on  ch.  i.  11.  So  the  Redeem.er 
may  he  called  the  "horn  of  salvation" 
because  those  who  flee  to  him  are  safe.' 
IT  In  the  house.  In  the  family,  or  among 
the  descendants  of  David. 

70.  His  holy  prophets,  &c.  All  the 
prophets  are  said  to  have  alluded  to  the 
Messiah  from  the  beginning  of  the 
world.  The  most  striking  of  these 
were  Jacob  (Gen.  xhx.  10) ;  Moses, 
(Deut.  xviii.  15);  Isaiah,  (Lx.  6,  7;  liii.) 
^  .Sines  the  world  began.  This  is  not 
to  be  taken  literally,  for  there  were  no 

frophets  immediately  after  the  creation, 
t  is  merely  a  general  expression,  de- 
signed to  denote  that  all  the  prophets 
had  predicted  the  coming  of  the  Messiah. 

71.  Saved  from  our  ene7nies.  The 
enemies  oiman  are  his  sins,  his  carnal 
propensities,  his  lusts,  and  the  great 
adversary  Satan  and  his  angels,  that 
continually  seek  to  destroy  him.  From 
these  the  Messiah  came  to  save  us. 
Compare  Gen.  iii.  15.  Matt.  i.  21.  ^  The 
hand.  The  power,  to  save  us  from 
them.  i 

72.  To  perform  the  mercy.  To  show  I 
the  mercy  promised.  The  expression  { 
in  the  original  is  "to  make  mercy  with  j 
our  fathers  ;"  i.  e.  to  show  kindness  to  j 
iiur  fathers.     And  the  propriety  of  it  is  I 


1      73  The  oath  *  which  he  swaie  to 

our  father  Abrehiim, 
I      74  That  he  would  grant  unto  us, 

that  we,  being  delivered  out  of  the 

hand  of  our  enemies,  might  serve 

him  *  without  fear, 

75  In  f  holiness   and  righteous-^ 

ness  before  him,  all  s  the  days  of 

our  life. 
dGe.2-2.16.17.       c  Ro.6.22.      /Tit.2.11,12. 

1  Pe.1.14,15.   ^Re.2.10.  ^ 

j  founded  on  the  fact  that  mercy  to  chil- 
dren is  regarded  as  Idndness  to  the  pa- 
re?it.  Blessing  the  children  was  bless- 
ing the  nation,  v.'as  fuliilhng  the  pro- 
mises made  to  the  fathers,  and  showing 
that  he  regarded  them  ui  mercy.  IT  His 
holy  covenant.  The  word  covenant 
means  compact,  or  agreement.  This  is 
its  use  among  men.  It  implies  equahty 
in  the  parties  ;  freedom  from  constraint ; 
freedom  from  previous  obligation  to  do 
the  thing  now  covenanted;  and  free- 
dom irom  obligation  to  enter  into  a 
compact,  unless  a  man  chooses  so  to  do. 
Such  a  transaction  can  never  evidently 
take  place  between  man  and  God,  for 
they  are  not  equal.  Man  is  not  at  lib- 
erty to  decline  v/hat  God  proposes,  and 
he  is  under  obhgation  to  do  all  that 
God  commands.  AVhen  the  word  cove- 
nant, therefore,  is  used  in  the  Bible,  it 
means  sometimes  a  command;  some- 
times a  promise  ;  sometimes  a  regular 
law  —  as  the  covenant  of  the  day  and 
night  ;  and  sometimes  the  way  in  "which 
God  dispenses  mercy,  that  is,  by  the  old 
and  new  covenants.  In  the  place  before 
us  it  means  the  promise  made  to  Abra- 
ham, as  the  following  verses  cleai'ly 
show. 

73.  The  oath.  This  oath  is  recorded 
in  Gen.  xxii.  16,  17.  It  was  an  oath  in 
v.'hich  God  sv/ore  by  himself  (because 
ho  could  swear  by  no  greater,  Heb.  vi. 
13,  14),  that  he  would  surely  bless 
Abraham  and  his  posterity.  That  pro- 
mise v.'as  now  to  be  entirely  fulfilled  by 
the  coming  of  the  Messiah. 

74.  Might  serve  him.  Might  obey, 
honor,  and  v,-orship  him.  This  was  re- 
garded as  a  favor.  This  was  what 
v/as  promised.  And  for  tins  Zachariaa 
praised  God.  ^  Without  fear.  Fear 
of  death,  of  spiritual  enemies,  or  of  any 
external  foes.  In  the  sure  hope  of 
God's  eternal  favor  beyond  the  grave. 

75.  In  holiness,   &c.     In  piety,  and 


22 


LUKE. 


76  And  thou,  child,  shalt  be  call- 
ed The  Prophet  of  the  Highest,  for 
thou  shalt  go  *  before  the  face  of  the 
Lord,  to  prepare  his  ways  ; 

77  To  give  knowledge  of  salva- 
tion unto  his  people,  ^  by  the  remis- 
sion *  of  their  sins, 

78  Through  the  tender  ^  mercy 
of  our   God  ;  whereby    the   *   day- 

a  Mal.3.1.  » or,/or.  b  Ac.5.31.  2  or, 
bozrels  of  the  mercy.  ^  ox,  sun-risivg ;  or, 
branch.     Is.lJ.l.     Zech.3.8.  6.12. 


Strict  justice.  ^  Before  him.  In  the 
presence  of  God.  Performed  as  in  his 
presence,  and  whh  the  full  conscious- 
ness that  God  sees  the  heart.  T'he  ho- 
lifiess  was  not  to  be  merely  esternal, 
but  spirhual,  internal,  pure,  such  as 
God  would  see  and  approve.  ^  All  the 
days  of  our  life.  To  death.  True  re- 
ligion'increases  and  expands  till  death. 

76.  And  thou,  child,  &c.  Zacharias 
predicts  in  this  and  the  following  verses, 
the  dignity,  the  employment,  and  the 
success  of  John.  He  declares  what 
would  be  the  subject  of  his  preaching, 
and  what  his  success.  H  Prophet  of  the 
highest.  Prophet  of  God ;  a  prophet 
appointed  by  God  to  declare  his  will, 
and  to  prepare  the  v/ay  for  the  coming 
of  the  Messiah.  IT  The  face  of  the  Lord. 
The  Lord  Jesus,  the  Messiah  that  was 
about  to  appear.  To  go  before  the  face 
of  one,  is  the  same  as  to  ^n  immediately 
before  one,  or  to  be  immediately  follow- 
ed by  another.  *i  To  prepare  his  ways. 
This  is  taken  from  Isa.  xl.  3.  See  Note 
on  Matt.  iii.  3,  and  on  Isa.  xl.  3. 

77.  Knoivledgc  of  salvation.  Know- 
ledge of  the  way  of  salvation ;  that  it 
was  provided,  and  that  the  author  of 
salvation  was  about  to  appear.  If  By 
the  remission  of  their  sins.  The  word 
remission  means  pardon,  forgiveness,  or 
it  denotes  a  treatment  of  the  sinner,  as 
if  he  had  not  committed  the  sin.  This 
fmplies  that  the  salvation  about  to  be 
offered  was  that  which  was  connected 
with  the  pardon  of  sin.  There  can  be 
no  other.  God  cannot  treat  men  as  his 
friends  unless  they  come  to  him  by  re- 
pentance and  obtain  forgiveness.  Vv'hen 
that  is  obtained,  which  he  is  always  dis- 
posed to  grant,  they  can  be  treated  v/iih 
kindness  and  mercy. 

78.  Whereby  the  day-spring,  (fee. 
The  word  day-spring  means  the  morn- 


spring   from  on   high  hath  visited 

us, 

79  To  *  give  light  to  them  that 
sit  in  darkness  and  in  the  shadow 
of  death,  to  guide  our  feet  into  the 
way  of  peace. 

80  And  the  child  grevi',  and  wax- 
ed strong  in  spirit,  and  was  in  the 
deserts  till  the  day  of  his  shewing 
unto  Israel. 

c  ls.9.2.  49.9. 


ing  light,  the  aurora,  the  rising  of  the 
sun.  It  is  called  the  day-spring  from 
on  high,  because  the  light  of  the  gospel 
shine's  forth  from  heaven.  God  is  its 
author,  and  through  his  mercy  it  shines 
on  men.  There  is  here,  doubtless,  a 
reference  to  Isa.  Ix.  1,  2;  indeed,  al- 
most the  very  v>'ords  of  that  place  are 
quoted.    Compare  also  Rev.  xxii.  16. 

79.  Togivelight,  &c.  See  Note,  Matt, 
iv.  16.  IT  To  guide  our  feet,  &c.  The 
figure  in  these  verses  is  taken  from  tra- 
vellers, who  being  overtaken  by  night 
know  not  what  to  do,  and  who  wait 
patiently  for  the  morning  light,  that  they 
may  know  which  way  to  go.  So  man 
wandered.  So  he  became  benighted. 
So  he  sat  in  the  shadow  of  death.  So 
he  knew  not  which  way  to  go  until  the 
sun  of  righteousness  arose,  and  then  the 
light  shone  brightly  on  his  way,  and  the 
road  was  open  to  the  promised  land  ot 
rest — to  heaven. 

This  song  of  Zacharias  is  exceedingly 
beautiful.  It  expresses  with  elegance 
the  great  points  of  the  plan  of  redemp- 
tion, the  doings  of  John,  and  the  mercy 
of  God  in  providing  that  plan.  That 
mercy  mas  great.  It  is  worthy  of  praise  ; 
of  our  highest,  loftiest  songs  of  thanks- 
giving ;  for  we  were  in  the  shadow  of 
death — sinful,  wretched,  wandering— 
and  the  hght  arose,  the  gospel  came, 
and  men  may  rejoice  in  hope  of  eternal 
life. 

80,    Waxed  strong  in  spirit.      That 
is,  in  courage,  understanding,  and  pur- 
poses of  good,  fitting  him  for  his  future 
j  work.  The  word  wax  means  to  increase, 
■  to  grow,  from  an  old  Saxon  word.  IF  In 
!  the  deserts.     In  Hebron,  and  in  the  hill 


countrv  where  his  father  resided.     He 


I  rc-ided  in  obscurity,  and  was  not  known 
I  publicly  by  the  people.  IT  Until  the  day 
!  of  his  showiyig.    Until  he  entered  on  hia 


\.D.  1.] 


CHAPTER  II. 


23 


A 


CHAPTER  II. 

ND  it  came  to  pass  in  those 
days,  that  there  went  out  a  de- 


nublic  ministry  as  recorded  in  Matt.  iii. 
That  is,  probably,  until  he  was  about 
thii-ty  years  of  age.     See  Luke  iii. 

CHAPTER  II. 

1.  In  those  days.  About  the  time  of 
the  birth  of  John  and  of  Christ.  ^  A 
decree.  A  law,  commanding  a  thing  to 
be  done.  '^  Cmsar  Augustus.  This  was 
the  Roman  emperor.  His  first  name 
was  Octavianus.  He  was  nephew  of 
JuUus  Ceesar,  and  obtained  tlie  empire 
after  his  death.  He  took  the  name  Au- 
gust",s — i.  e.,  august,  or  honorable — as 
a  comphment  to  his  own  greatness  ;  and 
from  him  the  month  Augitst,  Vvhich  was 
before  called  Sextilis,  received  its  name. 
IT  That  all  the  world.  There  has  been 
much  difficulty  respecting  this  passage, 
from  the  fact  that  no  such  taxing  of  all 
the  world  is  mentioned  by  ancient  wri- 
ters. It  should  have  been  rendered  the 
v)hole  land—"!,  e.,  the  whole  land  of 
Palestine.  The  tvhole  land  is  mention- 
ed to  show  that  it  was  not  Judea  only, 
but  that  it  included  also  Galilee,  the 
place  where  Joseph  and  Mary  dwelt. 
That  the  passage  refers  only  to  the  land 
of  Palestine,  and  not  to  the  whole  world, 
or  to  all  the  Roman  empire,  is  clear 
from  the  following  considerations  :  1st. 
The  fact  that  no  such  taxing  is  men- 
tioned as  pertaining  to  any  other  coun- 
try. 2d.  The  account  of  Luke  is  con- 
fined to  this  country  only.  3d.  The 
v/ords  world,  and  whole  world,  are  not 
unfrequently  used  in  this  limited  sense 
as  confined  to  a  single  country.  See 
Matt.  iv.  8,  vv-here  Satan  is  said  to  have 
shown  to  Christ  all  the  kingdoms  of  the 
world — that  is,  of  the  land  of  Judea. 
See  also  Josh.  ii.  3;  Luke  iv.  25.  (Greek); 
Luke  xxi.  25  ;  Acts  xi.  28.  'iT  Should  he 
taxed.  Our  word  tax  means  to  levy 
a'ld  raise  money  for  the  use  of  the  go- 
vernment. This  is  not  the  meaning  of 
the  original  word  here.  It  means  rather 
lo  enrol,  or  take  a  list  of  the  citizens 
with  their  employments,  the  amount  of 
their  property,  &c.,  equivalent  to  what 
was  meant  by  census.  Judea  was  at 
this  time  tributary  to  Rome.  It  paid  ^ 
taxes  to  the  Roman  emperor ;  and  j 
ihoug^h  Herod  was  king,  yet  he  held  his  : 


cree  frowi  Cesar  Augustus,  that  all 
the  world  should  ^  be  taxed. 

2  (^jlnd  this  taxing  was  first  made 
1  or,  inrolled. 


appointment  under  the  Roman  emperor, 
and  was  subject  in  most  matters  to  him. 
Farther,  as  this  enrolment  was  merely 
to  ascertain  the  numbers  and  property 
of  the  Jews,  it  is  probable  that  they 
were  very  willing  to  be  enrolled  in  this 
manner ;  and  hence  we  hear  that  they 
went  willingly,  whhout  tumult — con- 
trary to  the  common  way  when  they 
v%'ere  to  be  taxed. 

2.  A7id  this  taxi7ig  was  first  made, 
&c.  This  verse  has  given  as  much 
perplexity,  perhaps,  as  any  one  in  the 
New  Testament.  The  difficulty  has 
consisted  in  the  f*ct  that  Cyrenius,  or 
Qtiirinius,  was  not  governor  of  Syria 
until  twelve  or  fifteen  years  after  the 
birth  of  Jesus.  Jesus  was  born  during 
the  reign  of  Herod.  At  that  time  Va- 
rus was  president  of  Syria.  Plerod  was 
succeeded  by  Archelaus.  who  reigned 
eight  or  nine  years ;  and  after  he  was 
removed,  Judea  was  annexed  to  the 
province  of  Syria,  and  Cyrenius  was 
sent  as  the  governor.  Josephus,  Ant. 
B.  xvii.  *^  5.  The  difficulty  has  been 
to  reconcile  this  account  vviih  that  in 
Luke.  Various  attempts  have  been 
made  to  do  this.  The  one  that  seems 
most  satisfactory  is  that  proposed  by 
Dr.  Lardner.  According  to  his  view, 
it  means,  "  This  was  the  first  census 
of  Cyrenius,  governor  of  Syria."  It  is 
called  the  frst,  to  distinguish  it  from 
one  afterwards  taken  by  Cyrenius.  Acts 
V.  37.  It  is  said  to  be  ihe  census  taken 
by  Cyrenius,  governor  of  Syria  ;  not 
that  he  was  then  governor,  but  that  it 
was  taken  by  him  who  was  aJttTv:ards 
familiarly  known  as  governor.  Cyre- 
nius. governor  of  Syria,  was  the  name 
by  which  the  man  vvas  knov/n ;  and  it 
was  not  improper  to  say  that  the  tax- 
ing was  made  by  Cyrenius,  the  gover- 
nor of  Syria,  though  he  might  not  have 
been  actually  governor  for  ?nany  years 
afterwards.  Thus  Herodian  says  that 
"  to  Marcus  the  emperor  were  born  sev- 
eral daughters  and  tv/o  sons,"  though 
several  of  those  children  were  born  to 
him  before  he  was  emperor.  Thus  it 
is  not  improper  to  say  that  General 
Washington  saved  Braddock's  army,  oi 
was  engaged  in  the   old  French  war; 


24 


LLKE. 


[A.  D.  1 


when   Cyrenius   was    governor   of 
Syria.) 

3  And  all  went  to  be  taxed,  every 
one  into  his  own  city. 

4  And  Joseph  also  went  up  from  j 
Galilee,  out  of  the  city  of  Nazareth,  | 
into  Judea,  unto  the  city  of  David,  } 
which  is  called  Bethleheoi,  (because  j 
he  was  of  the  house  and  lineage  of  j 
David,)  I 

5  To    be   taxed    with   IMary  bis  | 


though  he  was  not  actually  made  gen- 
eral till  many  years  afterwards.  Ac- 
cording to  this,  Augustus  sent  Cyreni- 
us, an  active,  enterprising  man,  to  take 
this  census.  At  that  time  he  was  a 
Roman  senator.  Afterwards  he  was 
made  governor  of  the  same  country, 
and  received  the  title  Vv'hich  Luke  gives 
him.  ^  Syria.  The  region  of  country 
north  of  Palestine,  and  lying  between 
the  Mediterranean  and  the  Euphrates. 
The  Word  Syria,  called  in  the  Hebrew 
Aram,  from  a  son  of  Shem,  (Gen.  x. 
22,)  in  its  largest  acceptation,  extended 
from  the  Mediterranean  and  the  river 
Cydnus  to  the  Euphrates,  and  from 
mount  Taurus  on  the  north  to  Arabia 
and  the  border  of  Egypt  on  the  south. 
It  was  divided  into  Syria  Palestina,  in- 
cluding Canaan  and  Phenicia,  CcbIo- 
Syria,  between  two  ridges  of  mount 
Lebanon,  and  Upper  Syria.  The  last 
was  known  as  Syria  in  a  restricted 
sense. 

The  leading  features  in  the  physical 
aspect  of  Syria  consist  of  the  great 
mountainous  chains  of  Lebanon,  or  Li- 
banus,  and  Anti-Libanus,  extending 
from  north  to  south,  and  the  great  de- 
sert lying  on  the  south-east  and  east. 
The  valleys  are  of  great  fertility,  and 
yield  abundance  of  grain,  vines,  mul- 
berries, tobacco,  olives,  excellent  fruits, 
as  oranges,  figs,  pistachios,  &.c.  The 
cUmate,  in  the  inhabited  parts,  is  ex- 
ceedingly fine.  Syria  is  inhabited  by 
various  descriptions  of  people,  but  Turks 
and  Greeks  form  the  basis  of  the  popu- 
lation in  the  cities.  The  only  tribes 
that  can  be  considered  as  peculiar  to 
Syria  arc  the  tenants  of  the  heights  of 
Lebanon.  The  most  remarkable  of 
these  are  the  Druses  and  Maronites. 
The  general  language  is  Arabic :  the 
Boidiers    and    officer.-i    of   government 


espoused  wife,  being  great  with 
child. 

6  And  so  it  was,  that,  while  tliey 
were  there,  the  days  were  accom- 
plished that  she  sliould  be  deliver- 
ed. 

7  And  she  *  brought  forth  her 
first-born  son,  and  wrapped  him  in 
swaddling  clothes,  and  laid  him  in 
a  manger ;  because  there  v/as  no 
room  for  them  in  the  inn. 

c  .Matt.1.2.'). 

speak  Turkish.  Of  the  old  Syriac  no 
traces  exist. 

4.  The  city  of  David.  Bethlehem, 
called  the  city  of  David  because  it  was 
the  place  of  iiis  birth.  See  Matt.  ii.  1. 
^Because  he  was  of  the  house.  Of  the 
family.  *ii  And  lineage.  The  lineage 
denotes  that  he  was  descended  from 
David  as  his  father,  or  ancestor.  In 
taking  a  Jewish  census,  families  were 
kept  distinct.  Hence  all  went  into  the 
trihe  to  wlwch  they  belonged,  and  to  the 
place  v.-here  their  family  had  resided. 
Joseph  was  of  the  tribe  of  Benjamin, 
and  of  the  particular  family  of  David. 
Hence  he  went  up  to  the  city  of  David. 
It  is  not  improbable  that  he  might  also 
have  had  a  small  paternal  estate  in 
Bethlehem  that  rendered  his  presence 
there  more  desirable. 

7.  Her  first-born  son.  Whether  Mary 
had  any  other  children  or  not,  has  been 
a  matter  of  controversy.  The  obvious 
meaning  of  the  Bible  is  that  she  had  ; 
and  if  this  be  the  case,  xhewoxA  first- 
born is  here  (o  be  taken  in  its  common 
signification.  "^ Sicaddling  clothes.  When 
a  child  amon^  the  Hebrews  was  born, 
it  was  washed  in  water,  rubbed  in  salt, 
and  then  wrapped  in  swaddling  clothes ; 
that  is,  not  garments  regularly  made, 
as  v;ith  us,  but  bands  or  blankets  that 
confined  the  hmbs  closely.  Ezek.  xvi. 
4.  There  was  nothing  pecuhar  in  the 
manner  in  wiiich  the  infant  Jesus  was 
treated.  ^  Laid  him  in  a  jnunger.  The 
word  manger,  in  tlie  English  language, 
means  "the  box  or  trough  in  Vv-hich 
provender  is  placed  for  horses  or  cattle." 
This  is  not  the  meaning  of  the  word 
here.  It  means  simply  the  stable,  or 
the  place  where  the  cattle  or  camels 
lodged.  There  was  no  room  at  the  inn. 
and  they  were  obliged  to  lie  in  the  sta- 
ble or  ham,  and  it" was  tiiere  that  the 


A.D.  1.]  CHAITER  II. 

8  And  there  were  in  the  same 
country  shepherds  abiding-  in  the 
field,  keeping  watch  ^  over  their 
flock  by  night. 

9  And,  lo,  the  angei  of  the  Lord 
came  upon  them,  and  the  glory  of 
the  Lord  shone  round  about  them  : 
and  they  were  sore  afraid, 

10  And  the  angel  said  unto  them, 
Fear  not :  for,  behold,  I  bring  you 
good  -tidings  of  great  joy,  which 
shall  be  to  all  people. 

1  or,  the  night-watches. 


child  was  laid.  Their  being  there  was 
no  proof  of  poveHy.  It  was  a  simple 
matter  of  necessity.  There  was  7io 
room  at  the  inn.  It  may  be  added  that 
'u\  eastern  countries  it  is  not  very  un- 
usual for  travellers  to  pass  the  night  in 
this  manner.  In  the  caravansary  it  is 
common  for  the  whole  caravan  of  ca- 
mels, horses,  and  people,  to  lodge  in 
the  same  place.  Indeed  the  only  pil- 
loio  which  children  often  have  is  the 
side  of  a  horse,  with  which  the  whole 
family  he  down.  Horses  are  trained  to 
remarkable  gentleness  and  dociUly. — 
Yet  it  is  worthy  of  our  consideration 
that  Jesus  was  born  poor.  He  did  not 
inherh  a  princely  estate.  He  was  not 
cradled,  as  many  are,  in  a  palace.  He 
liad  no  rich  friends.  He  had  virtuous, 
jiious  parents,  of  more  value  to  a  child 
than  many  riches.  And  in  this  we  are 
shown  that  it  is  no  dishonor  to  be  poor. 
Happy  is  that  child  who,  whether  his 
parents  be  rich  or  poor,  has  a  pious  fa- 
ther and  mother.  It  is  no  matter,  if  he 
has  not  as  much  wealth,  as  fine  clothes, 
or  as  splendid  a  house  as  another.  It 
is  enough  for  him  to  be  as  Jesus  was, 
and  God  will  bless  liim.  ^  No  room  at 
the  17171.  Many  people  assembled  to 
be  enrolled,  and  the  tavern  was  filled 
before  Joseph  and  Mary  arrived. 

8.  The  same  country.  Round  about 
Bethlehem.  ^I"  Shepherds.  Men  who 
tended  flocks  of  sheep,  ''i'  Abiding  in 
the  field.  Remaining  out  of  doors,  un- 
dsr  the  open  sky,  with  their  flocks. 
Th's  was  commonly  done.  The  cli- 
ma  e  was  mild ;  and,  to  ifeep  their  tlocks 
from  straying,  they  spent  the  night  with 
them.  It  is  also  a  fact  that  the  Jews 
Ecnt  out  their  flocks  into  the  mountain- 
ous and  desert  regions  during  the  sum- 
mer months,  and  took  them  up  in  the 

Vc-L.ll.  —  'd 


25 


11  For  unto  you  "■  is  born  this 
day,  in  the  city  of  David,  a  Saviour 
which  is  Christ  the  Lord. 

12  And  this  shall  i^  a  sign  unto 
you  :  Ye  shall  find  the  babe  wrap- 
ped in  swaddling  clothes,  lying  in  a 
manger. 

13  And  suddenly  there  was  with 
the  angel  ^  a  multitude  of  the  hea» 
venly  host,  praising  God,  and  say- 

14  Glory  to  God  in  the  highest, 
a  13.9.6.      i.Ps.103.20,21.    1  Pe.1.12. 


latter  part  of  October  or  the  first  of  No- 
vember, when  the  cold  weather  com- 
menced. While  away  in  these  deserts 
and  mountainous  regions,  it  was  proper 
that  there  should  be  some  one  to  attend 
them,  to  keep  them  from  straying,  and 
from  the  ravages  of  wolves  and  other 
wild  beasts.  It  is  clear  from  this  that 
our  Saviour  was  born  before  the  25th 
of  December,  or  before  what  we  call 
Christmas.  At  that  time  it  is  cold,  and 
especially  in  the  high  and  mountainous 
regions  about  Bethlehem.  God  has 
concealed  the  time  of  his  birth.  There 
is  no  way  to  ascertain  it.  By  diflerent 
learned  men  it  has  been  fixed  at  each 
month  in  the  year.  Nor  was  it  of  con- 
sequence to  hnov:  the  time ;  if  it  had 
been,  God  would  have  preserved  the 
record  of  it.  IMatters  of  moment  are 
clearly  revealed.  Those  which  God 
regards  as  of  no  importance  are  con- 
cealed. ^  Keeping  watch,  &.C.  More 
literally,  "  tending' their  flocks  by  turns 
through  the  night  watches.' 

9.  The  glory  of  the  Lord.  This  is  the 
same  as  a  great  glory — that  is,  a  splen- 
did appearance  or  light.  The  word 
glory  is  often  the  same  as  light.  1  Cor. 
XV.  41.  Luke  ix.  31.  Acts  xxii.  11. 
The  woris  Lord  and  God  are  often 
used  to  denote  greatness  or  intensity. 
Thus,  trees  of  God  mean  great  trees ; 
hills  of  God,'  high  or  lofty  hills,  &.c. 
So  the  slory  of  the  Lord  here  means  an 
exceedingly  great  or  bright  luminous 
appearance — perhaps  not  unhke  what 
Paul  saw  on  the  way  to  Damascus. 

12.  This  shall  be  a  sign,  &c.  The 
evidence  by  which  you  shall  know  the 
child  is,  that  you  will  find  him  wrapped 
in  swaddhng  clothes,  and  lying  in  a 
manger. 

14.  Glory  to  God.    Praise  be  to  God; 


LUKE. 


[A  I).  1 


and  on  earth  peace,  *  good  will  to- 
ward men. 

15  And  it  came  to  pass,  as  the 
angels  were  gone  away  from  them 
into    heaven,  the  ^  shepherds   said 

a  Is.57.19.       1  77ie  men,  the  shepherds. 

or,  honor  be  to  God.  That  is.  the  praise 
of  redeeming  man  is  due  to  God.  The 
plan  of  redemption  will  bring  glory  to 
God,  and  is  designed  to  express  liis 
glory.  This  it  does  by  evincing  his 
love  to  men,  his  mercy,  his  condescen- 
sion, and  his  regard  to  the  honor  of  his 
law,  and  the  stabihty  of  his  own  gov- 
ernment. It  is  the  highest  expression 
of  his  love  and  mercy.  Nowhere,  so 
far  as  tae  can  see,  coidd  his  glory  be 
more  strikingly  exhibited  than  in  giving 
his  only-begotten  Son  to  die  for  men. 
^  In  the  highest.  This  is  capable  of 
several  meanings :  1st.  In  the  highest 
strai?is,  or  in  tlie  highest  possible  man- 
ner. 2d.  Among  the  highest;  —  i.  e., 
among  the  angels  of  God — indicating 
that  tJiey  felt  a  deep  interest  in  this 
work,  and  were  called  on  to  praise  God 
for  the  redemption  of  man.  3d.  In  the 
highest  heavens  —  indicating  that  the 
praise  should  not  be  confined  to  the 
earth,  but  should  spread  throughout  the 
universe.  4th.  The  words  "God  in 
the  highest"  may  be  equivalent  to  the 
most  high  God,  and  be  the  same  as  say- 
ing '  Let  the  most  high  God  be  praised 
for  his  love  and  mercy  to  men.'  Which 
of  these  meanings  is  the  true  one  it  is 
difficult  to  determine;  but  in  this  they 
all  agree,  tliat  high  praise  is  to  be  given 
to  God  for  his  love  in  redeeming  men. 
O  that  not  only  angels  but  7ne?i  would 
join  universally  in  this  song  of  praise  ! 
If  On  earth  peace.  That  is,  the  gospel 
shall  bring  peace.  The  Saviour  was 
predicted  as  the  Prince  of  peace.  Isa. 
ix.  6.  The  world  is  at  war  wiih  God ; 
sinners  are  at  enmity  against  their 
Maker,  and  against  each  other.  There 
is  no  peace  to  the  wicked.  But  Jesus 
came  to  make  peace.  And  this  he  did, 
1st.  By  reconciling  the  world  to  God 
by  his  atonement.  2d.  By  bringing 
the  sinner  to  a  state  of  peace  with 
his  Make.,  inducing  him  to  lay  down 
the  weapons  of  rebellion ;  to  submit 
his  soul  to  God  ;  thus  giving  him  the 
peace  which  passcth  all  understand- 
ing. 3d.  By  diftiising  in  the  heart  uni- 
versal good  will  to  men — disposin.g  men 


one  to  another,  Let  us  now  go  ever 
unto  Bethlehem,  and  see  this  thing 
which  is  come  to  pass,  which  the 
Lord  hath  made  known  unto  us. 
16  And  they  came   with   haste. 


to  lay  aside  their  diiferences,  to  love 
each  other,  to  seek  each  other's  wel- 
fare, and  to  banish  envy,  malice,  pride, 
lust,  passion,  and  covetousness — in  all 
ages  the  most  fruitful  causes  of  differ- 
ence among  men.  And  4th.  By  diffus- 
ing the  principles  of  universal  peace 
among  nations.  If  the  gospel  of  Jesus 
should  universally  prevail,  there  would 
be  an  end  of  war.  In  the  days  of  the 
millennium  there  will  be  universal 
peace ;  all  the  causes  of  war  will  have 
ceased ;  men  will  love  each  other  and 
do  justly  ;  and  nations  be  brought  under 
j  the  influence  of  the  gospel.  O  how 
!  should  each  one  toil  and  pray  that  the 
j  great  object  of  the  gospel  should  be 
I  universally  accomplished,  and  the  v.'orld 
I  be  filled  with  peace  !  ^  Good  will  to- 
1  ward  men.  The  gift  of  the  Saviour  is 
an  expression  of  good  will  or  love  to 
men,  and  therefore  God  is  to  be  praised. 
The  work  of  redemption  is  uniformly 
represented  as  the  frait  of  the  love  of 
God.  Johniii.ie.  Eph.  v.  2.  1  Jolin 
iv.  10.  Rev.  i.  v.  No  words  can  ex- 
press the  greatness  of  that  love.  It  can 
only  be  measured  by  the  misery,  help- 
lessness, and  danger  of  man ;  by  the 
extent  of  his  sufferings  here  and  in  the 
world  of  woe,  if  he  had  not  been  saved ; 
by  the  condescension,  sufferings,  and 
death  of  Jesus  ;  and  by  the  eternal  ho- 
nor and  happiness  to  which  he  will  raise 
his  people.  All  these  are  beyond  our 
full  comprehension.  Yet  how  little  does 
man  feel  it !  And  how  many  turn  away 
from  the  highest  love  of  God,  and  treat 
him  with  contempt !  Surely,  if  God  so 
loved  us  first,  we  ought  also  to  love 
him.     1  John  iv.  19. 

Ifi.  Unto  Bethlehem.  The  city  of 
David,  where  the  angel  had  told  them 
they  would  find  the  Saviour.  These 
shepherds  appear  to  have  been  pious 
men.  They  ^^ere  waiting  for  the  com- 
ing  of  the  Messiah.  On  the  first  inti- 
mation that  he  had  actually  appeared, 
they  went  with  haste  to  find  him.  So 
all  men  should,  without  delay,  seek  the 
Saviour.  When  told  of  him  by  the  ser- 
vants of  God,  they  should,  like  these 


A.  D.  1.] 


CHAPIER  II. 


27 


and    found  Mar}'  and   Joseph,  and 
the  babe  lying  in  a  manger. 

17  And  when  they  had  seen  //, 
they  made  known  abroad  the  say- 
ing which  was  told  them  concern- 
ing this  child. 

18  And  all  they  that  heard  //, 
A-ondered  at  those  things  which 
were  told  them  by  the  shepherds. 

19  But  Mary  kept  all  these  things 
and  pondered  ihem  in  her  heart. 

a  Le.12.3. 


20  And  the  shepherds  returned, 
glorifying  and  praising  God  for  all 
the  things  that  they  had  heard  and 
seen,  as  it  was  told  unto  them. 

•21  And  when  eight  days  were 
accomplished  °-  for  the  circumcising 
of  the  child,  his  name  was  called 
JESUS,  which  was  so  named  of 
the  angel  ^  before  he  was  conceived 
in  the  womb. 

22  And  when  '^  the  days  of  her 
t  Matt. 1.21.  c.1.31.      c  Le.l2.2,(Stc 


shepherds,  forsake  all,  and  give  no  rest 
to  their  eyes  until  they  have  found  him. 
We  may  always  find  him.  We  need 
not  to  travel  to  Betlilehem.  We  have 
only  to  cast  our  eyes  to  heaven  ;  to  look 
unto  him  and  to  believe  on  him,  and 
we  shall  find  him  ever  near  to  us,  and 
for  ever  oitr  Saviour  and  friend. 

17.    When  they  had  see?i   it.     W^hen 
they  had  satisfied  themselves  of  the  truth 
of  the  coming  of  the  Messiah,  and  had  ■ 
ascertained   that   they  could  not   have 
been  mistaken  in  the  appearance  of  the 
angels.      There  v,-as  evidence  enough 
to  satisfy  them  that  wliat  the  angels  said 
was  true,  or  they  would  not  have  gone 
to  Bethlehem.     Having  seen  the  child 
tliemselves,  they  had  now  evidence  that 
v.ould  satisfy  others.     And  accordingly  : 
ihcy  became  the  first  preachers  of  the 
gns-peli   and   went   and    proclaimed   to 
oihers  ihat   the  IMessiah  had  come. —  ; 
One  of  the  first  duties  of  those  who  are  I 
newly  converted  to  God,  and  a  duty  in  | 
which  they  deUght,   is  to  proclaini  to  ! 
others  v.-hat  they  have  seen  and  felt.  [ 
It  should  be  done  in  a  proper  v/ay,  and  ! 
at  the  proper  time  ;  but  nothing  can  or  i 
should    prevent   a    Christian    recently  ! 
converted  from  telling  his  feelinsrs  and  \ 
views  to  others — to  his  friends,  his  pa- 
rents,  his    brothers,   and   old   compa- 
nions.    And  it  may  be  remarked  that  ■ 
ouen  more   good  may  be  done   then,  | 
than  during  any  other  period  of  their  j 
lite.     Entreaties,   then,   make   an  im-  ; 
pression  ;  nor  can  a  sinner  vrell  resist  \ 
tlie  appeals  made  to  him  by  one  who  was  | 
ju?t  now  with  him  in  the  way  to  ruin,  ! 
but  who  nov/  treads  the  way  to  heaven. 

19.  Mary  kept  all  these  thhigs.  All 
that  happened,  and  all  that  was" said  re- 
specting her  child.  She  rememhered 
what  the  angel  had  said  to  her  ;  what 
had  happened  to  Elisabeth  and  to  the 


shepherds — all  the  extraordinary  cir- 
cumstances which  had  attended  the 
birth  of  her  son.  Here  is  a  dehcate 
and  beautiful  expression  of  the  feelings 
of  a  mother.  A  mother  forgets  none  of 
those  thuigs  which  occur  respecting  her 
children.  Ever}'  thing  they  do  or  suf- 
fer— every  thing  that  is  said  of  them- 
is  treasured  up  in  her  mind  ;  and  often, 
often,  she  thinks  of  those  things,  and 
anxiously  seeks  what  they  may  indi- 
cate respecting  the  future  character 
and  welfare  of  her  child.  ^  Pondered. 
Weighed.  This  is  the  original  meaning 
of  the  word  iceighed.  She  kept  them  ; 
she  revolved  them  ;  she  weighed  them 
in  her  mind,  giving  to  each  circum- 
stance its  just  importance,  and  anxiously 
seeking  what  it  misht  indicate  respect- 
ing her  child.  ^  Tn  her  heart.  In  her 
mind.  She  thought  of  these  things 
often  and  anxiously. 

20.  The  shepherds  rettirned.  To  their 
flocks.  ^  Glorifying^  &c.  Giving  ho- 
nor to  God,  and  celebrating  his  praises, 

21.  Eisht  days,  &c.  This  was  th© 
regular  time  for  performing  the  rite  of 
circumcision.  Gen.  xvn.  12.  IT  Called 
Jesus.     See  Note,  Matt.  i.  21. 

22.  Days  of  her  purification.  Among 
the  Hebrews  a  mother  was  required  to 
remain  at  home  for  about  forty  days 
after  the  birth  of  a  male  child,  and 
eighty  for  a  female  ;  and  during  that 
time  she  was  reckoned  as  impure — that 
is,  she  was  not  permitted  to  go  to  the 
temple,  or  to  engage  in  rchgious  ser- 
vices wirli  the  congregation.  Lev.  xii. 
3,  4.  ^  To  Jerusalem.  The  place  where 
the  temple  was,  and  where  the  ordi- 
nances of  rehgion  were  celebrated. 
^  To  present  him  to  the  Ixird.  Every 
first-born  male  child,  among  the  Jews, 
was  regarded  as  holy  to  the  Lord.  Ex, 
xiii.  2.     Bv  their  being  holy  Ur7ita  the 


LUKE. 


[A.  D.  1 


purification,  ?ccording  to  the  lavv 
of  Moses,  were  acccomplished,  they 
brought  him  to  Jerusalem,  to  pre- 
sent liim  to  the  Lord. 

23  (As  it  is  written  in  the  law  of 
the  Lord,  Every  "  male  that  open- 
eth  the  womb  shall  be  called  holy 
to  the  Lord  ;) 

24  And    to   offer  a   sacrifice   ac- 

a  Ex.13.12.  22.29.   Nu.8.17. 


Lord  was  meant  that  unto  them  be- 
longed the  office  of  priests.  It  was 
iheirs  to  be  set  apart  to  the  service  of 
God,  to  offer  sacritice,  and  to  perform 
the  duties  of  rehgion.  It  is  probable 
that  at  first  the  duties  of  rehgion  de- 
volved on  the /a^Ae?- ;  and  that,  when 
he  became  infirm  or  died,  the  duty  de- 
volved on  the  eldest  son.  And  it  is 
still  manifestly  proper  that  where  the 
father  is  infirm  or  has  deceased,  the  duty 
of  conducting  family  worship  should  be 
performed  i)y  the  eldest  son.  After- 
wards God  chose  the  tribe  of  Levi  hi  the 
place  of  the  eldest  sons,  to  serve  him 
m  the  sanctuary.  Num.  viii.  13 — 18. 
Yet  still  it  was  proper  to  present  the 
child  to  God,  and  it  was  required  that 
it  should  be  done  with  an  offering. 

23.  As  it  is  written,  &,c.     Ex.  xiii.  2. 

24.  And  to  offer  a  sacrifice,  &c. 
Those  W'ho  were  able  on  such  an  occa- 
sion were  required  to  ofler  a  lamb  for  a 
burnt-offering,  and  a  pigeon  or  a  turtle- 
dove for  a  sin-offering.  If  not  able  to 
bring  a  lamb,  then  they  were  per- 
mitted to  bring  two  turtle-doves  or  two 
young  pigeons.  IT  Tit r tie- doves.  Doves 
distinguished  for  having  a  pkuntive  and 
tender  voice.  By  Mary's  offering  these 
she  showed  her  poverty.  And  our  Sa- 
viour, by  coming  in  a  slate  of  poverty, 
has  shown  that  it  is  not  dishonorable  to 
be  poor.  No  station  is  dishonora'ole 
where  God  places  us.  He  knows  what 
is  best  for  us,  and  he  often  makes  a 
state  of  poverty  an  occasion  of  the 
higliest  blessings.  If  loith  poverty  he 
grants  us,  as  is  often  the  case,  peace, 
contentment,  and  religion,  it  is  worth 
far  more  than  all  the  jewels  ot  Gol 
conda,  or  the  gold  of  Mexico.  If  it  l)e 
asked  why,  since  Mary  and  the  Sa- 
viour were  pure  from  any  moral  defile- 
ment in  his  conception  and  birth,  it  was 
necessary  to  offer  such  a  sacrifice  ;  why 
Was  it  necessary  that  Jesus  should  be 


cording  to  that  which  is  said  in 
the  law  of  the  Lord,  A  pair  of  tur- 
tle-doves, or  two  young  pigeons. 

25  And,  behold,  there  was  a  man 
in  Jerusalem,  whose  name  ivas  Si- 
meon ;  and  the  same  man  was  just 
and  ^  devout,  waiting  for  the  con- 
solation *=  of  Israel :  and  the  Holy 
Ghost  was  upon  him. 

b  Mar.15.43.  vcr.33.      c  Is.40.1. 

circumcised,  since  he  had  no  sin;  it 
may  be  answered:  1st.  That  it  was 
proper  for  them  to  fulfil  all  righteous- 
ness, and  to  show  obedience  to  the  law. 
2d.  It  was  necessary  for  the  future  use- 
fulness of  Christ.  Unless  he  had  been 
circumcised,  he  could  not  have  been 
admitted  to  any  synagogue,  or  to  the 
temple.  He  would  have  had  no  ac- 
cess to  the  people,  and  could  not  have 
been  regarded  as  the  Messiah.  Both 
he  and  Mary,  tiierciore,  yielded  obe- 
dience to  the  law^s  of  the  land,  and  thus 
set  us  an  example  that  we  should  walk 
in  their  steps.  Comp.  Note  on  Matt. 
iii.  15. 

.25.  IVhose  name  was  Simeon.  Some 
have  supposed  that  this  Simeon  was  a 
son  of  the  famous  Hillel,  a  distin- 
guished teacher  in  Jerusalem,  and  Pre- 
sident of  the  sanhedrim.  But  nothing 
is  certainly  known  of  him  but  what  is 
here  related.  He  w^as  an  aged  man, 
of  distinguished  piety  aitd  reputation, 
and  was  anxiously  expecting  the  com- 
ing of  the  Messiah.  Such  an  old  age  is 
peculiarly  honorable.  No  spectacle  is 
more  sublime  than  an  old  man,  of  piety 
and  high  character,  looking  for  the  ap- 
pearing of  the  Lord,  and  patiently  wait- 
ing for  the  time  to  come  when  he  may 
be  blessed  w^ith  the  sight  of  his  Re- 
deemer. ^  Just.  Righteous  before 
God  and  man ;  approved  by  God  as  a 
righteous  man,  and  discharging  faith- 
fully his  duty  to  man.  ^Devout.  This 
word  means  rt  religious  man,  or  a.  pious 
man.  The  original  expresses  the  idea 
of  good  reputation,  tvell  received,  or 
of  high  standing  among  the  people.  ' 
^  Waiting  for  the  consolation  of  Israel. 
That  is.  wailing  for  the  3Tessiah,  who 
is  called  the  consolation  of  Israel  be- 
cause he  would  give  comfort  to  ihem 
by  his  appearing.  This  name  was  often 
applied  to  the  Messiah  before  he  ac- 
tually appeared.     It  was  common  to 


A.D.  1.] 


CHAPTER  II. 


29 


26  And  it  was  revealed  unto  him 
by  the  Holy  Ghost,  that  he  should 
not  see  *  death  before  he  had  seen 
the  Lord's  Christ. 

27  And  he  came  by  the  Spirit 
into  the  temple  ;  and  when  the  pa- 
rents brought  in  the  child  Jesus,  to 
do  for  him  after  the  custom  of  the 
law, 

28  Then  took  he  him  up  in  his 
arms,  and  blessed  God,  and  said, 

29  Lord,  now  ^  lettest  thou   thy 

aPs.89.48.  He.11.5.  &  Ge.46.30.  c  Is.o7.2. 
Re. 14. 13. 


swear,  also,  by  "  the  consolation  of  Is- 
rael"— that  is,  b)'-  the  Messiah  about  to 
come.  See  Lightfoot  on  this  place. 
^  The  Holy  Ghost,  &c.  He  was  a 
holy  man,  and  was  divinely  inspired 
respecting  the  Messiah  about  to  appear. 

26.  Was  revealed.  In  what  way  this 
was  done  we  are  not  informed.  Some- 
times a  revelation  was  made  by  a  dream, 
at  others  by  a  voice,  and  at  others  by  si- 
lent suggestion.  All  we  know  of  this  is 
that  it  was  by  the  Holy  Ghost.  IT  Not  see 
death.  Should  not  die.  To  see  death, 
and  to  taste  of  death,  was  a  common  way 
among  the  Hebrews  of  expressing  death 
itself.  Compare  Ps.  Ixxxix.  48.  IF  The 
Lord's  Christ.  Rather  the  Lord's  An- 
ointed. The  word  Christ  means  anoint- 
ed, and  it  would  have  been  better  to  use 
that  word  here.  To  an  aged  man,  who 
had  been  long  waiting  for  the  Messiah, 
how  grateful  must  have  been  this  reve- 
lation —  this  solemn  assurance  that  the 
Messiah  was  near !  But  this  revela- 
tion is  now  given  to  every  man,  that  he 
need  not  taste  of  death  till,  by  the  eye 
of  faith,  he  may  see  the  Christ  of  God. 
He  is  offered  freely.  He  has  come. 
He  waits  to  manifest  himself  to  the 
world.  And  he  is  not  willing  that  any 
should  die  for  ever.  To  us,  also,  it 
will  be  as  great  a  privilege  in  our  dying 
hours  to  have  seen  Christ  by  faith,  as  it 
was  to  Simeon.  It  will  be  the  only 
thing  that  can  support  us  then  —  the 
only  thing  that  will  enable  us  to  depart 
in  peace. 

27.  By  the  spirit.  By  the  directimi  of 
the  spirit,  'l^  Into  the  temple.  Into  that 
part  of  the  temple  where  the  public 
worship  was  chiefly  performed — into 
the  court  of  the  women.  See  Note  on 
Matt.  xxi.  12.     IT  The  custom  of  the  law. 

3* 


servant  depart  in  peace,  '^  according 
to  thy  word  : 

30  For  mine  eyes  have  seen  ** 
thy  salvation. 

31  Which  thou  hast  prepared  be- 
fore the  face  of  all  people : 

32  A  light  to  lighten  the  «  Gen- 
tiles, and  the  glory  of  thy  people 
Israel. 

33  And  Joseph  and  his  mother 
marvelled  at  those  things  which 
wete  spoken  of  him. 

d  Is.52.10.  c.3.6.  Ac.4.12.  e  Is.42.6.  49.6. 
C0.3.  Ac.I3.47,48. 


That  is,  to  make  an  offering  for  purifi- 
cation, and  to  present  him  to  God. 

28.  Blessed  God.  Thanked,  or  prais- 
ed God. 

29.  Noio  lettest.  Now  thou  dost  let, 
or  permit.  This  word  is  in  the  in- 
dicative mood,  and  signifies  that  God 
xoas  permitting  him  to  die  in  peace,  by 
having  i-elieved  his  anxieties,  allayed 
his  fears,  fulfilled  the  promises,  and 
having,  by  the  appearing  of  the  Mes- 
siah, removed  every  reason  why  he 
should  live  any  longer,  and  every  wish 

!  to  live.  IT  Depart.  Die.  IT  According 
to  thy  word.  Thy  promise  made  by 
revelation. — God  never  disappoints.  To 
many  it  might  have  appeared  improba 
ble  when  such  a  promise  was  made  to 
an  old  man,  that  it  should  be  fulfilled. 
But  God  fulfils  all  his  word  ;  keeps  all 
his  promises,  and  ^"EVER  disappoints 
those  who  trust  in  him. 

30.  Thy  salvation.  Him  who  is  to 
I  procure  salvation  for  his  people  ;  or, 
j  the  Saviour. 

j      31.   Before    the    face   of   all    people. 

j  Whom  thou  hast  provided  for  all  peo- 

:  pie,  or  whom  thou  dost  design  to  reveal 

\  to  all  people. 

I      32.  A  light  to  lighten  the  Gentiles. 

j  This  is  in  accordance  with  the  prophe- 

i  cies  in  the  Old  Testament.  Isa.  xlix, 
ix.  6,  7.  Ps.  xcviii.  3.  Mai.  iv.  2.  The 
Gentiles  are  represented  as  sitting  in 
darkness,  i.  e.,  in  ignorance,  and  sin. 
Christ  is  a  light  to  them,  as  by  him 
they  will  be  made  acquainted  with  the 
character  of  the  true  God,  his  law,  and 
the  plan  of  redemption.  As  the  dark- 
ness rolls  away  as  the  sun  arises,  so 
ignorance  and  error  flee  away  when 
Jesus  gives  light  to  the  mind._  Nations 
shall  come  to  his  light,  and  kings  to  l\*i 


30 


LUKE. 


[A.  D.  1. 


34  And  Simeon  blessed  them, 
and  said  unto  Mary  his  mother, 
Behold,  this  child  is  set  for  the  fall  " 
and  rising  again  of  many  in  Israel  ; 

a  Is.8.14.  Ro.9.32,33.  1  Co.1.23,24.  2  Co.2. 
16.  1  Pe.2.7,8- 


brightness  of  his  rising.  Isa.  Ix.  2,  3. 
^  And  the  glory,  &lc.  The  first  offer  of 
salvation  was  made  to  the  Jews.  John 
iv.  22.  Luke  xxiv.  47.  Jesus  was  born 
among  the  Jews ;  among  them  had 
been  the  prophecies  respecting  him, 
and  his  first  ministry  was  among  tliem. 
Hence  he  was  their  glory,  their  honor, 
their  light.  To  us  it  is  a  subject  of 
special  gratitude  that  the  Saviour  was 
given  for  the  Gentiles.  For,  1.  We  are 
Gentiles,  and  if  he  had  not  come  we 
should  have  been  shut  out  from  the 
blessings  of  redemption.  2.  It  is  he 
only  that  now 

" can  make  our  dying  bed 

Feel  soft  as  downy  pillows  are, 
While  on  his  breast  we  lean  our  head 
And  breathe  our  life  out  sweetly  there." 

Thus  our  departure  may  be  like  that  of 
Simeon.  Thus  we  may  die  in  peace. 
Thus  it  will  be  a  blessing  to  die.  But,  3. 
In  order  to  do  this,  our  life  must  be  like 
that  of  Simeon.  We  must  wait  for  the 
consolation  of  Israel.  We  must  look 
for  his  coming.  We  must  be  holy, 
harmless,  undefiled,  loving  the  Saviour. 
Then  death  to  us,  hke  death  to  Simeon, 
will  have  no  terror, — we  shall  depart  in 
peace,  and  in  heaven,  see  the  salvation 
Df  God.  2  Peter  iii.  11,  12.  But  4. 
Children,  as  well  as  hoary-haired  Si- 
meon, may  look  for  the  coming  of 
Christ.  They  too  must  die  ;  and  their 
death  will  be  happy  only  as  they  de- 
pend on  the  Lord  Jesus,  and  are  pre- 
pared to  meet  him. 

34.  Simeon  blessed  them.  Joseph  and 
Mary.  On  them  he  sought  the  bless- 
ing of  God.  IT  7s  set.  Is  appointed,  or 
constituted  for  that,  or  such  will  be  the 
effect  of  his  coming.  ^  The  fall.  The 
word  fall  here  seems  to  denote  mis- 
ery, suffering,  disafpoinlment,  or  ruin. 
There  is  a  plain  reference  here  to  the 
passage  where  it  is  said  that  he  should 
be  a  stone  of  stumbling,  and  a  rock  of 
offence.  Isa.  viii.  14,  15.  Many  expect- 
ed a  temporal  prince,  and  in  this  they 
were  disappointed.  They  loved  dark- 
ness rathei  than  light,  and  rejected  him, 


and  for  a  sign  which  shall  be  spoken 
*  against. 

35  (Yea,  a  sword  '^  shall  pierce 
through  thy  own  soul  also,)  that  " 

b  Ac.2a22.  c  Jao.19.25.  d  Ju.5.15.16.  1 
Co.ll.l'J. 

and  ftll  unto  destruction.  Many  tiat 
were  proud,  were  brought  low  by  his 
preaching.  They/e?Z  from  the  vain  and 
giddy  height  of  their  own  self-righteous- 
ness, and  were  humbled  before  God, 
and  then  through  him  rose  again  to  a 
better  righteousness  and  to  better  hopes. 
The  nation  also  rejected  him,  and  put 
him  to  death,  and  as  a  judgment, /eZZ  into 
the  hands  of  the  Romans.  Thousands 
were  led  into  captivity,  and  thousands 
perished.  The  nation  rushed  into  ruin, 
the  temple  was  destroyed,  and  the  peo- 
ple were  scattered  into  all  the  nations. 
See  Rom.  ix.  32,  33.  1  Pet.  ii.  8.  1 
Cor.  i.  23,  24.  "^  And  rising  agai7i. 
The  word  "  again"  is  not  expressed  in 
the  Greek.  It  seems  to  suppose  in  our 
translation  that  the  same  persons  would 
fall  and  rise  again.  But  this  is  not  its 
meaning.  It  denotes,  that  many  would 
be  ruined  by  his  coming ;  and  many 
others  be  made  happy,  or  be  saved. 
Many  of  the  poor  and  humble,  that 
were  willing  to  receive  him,  w^ould  ob- 
tain pardon  of  sin  and  peace  —  should 
rise  from  their  sins  and  sorrows  here, 
and  finally  ascend  to  eternal  life.  ^  And 
for  a  sigji,  &.c.  The  word  sign  here 
denotes'a  conspicuous  or  distinguished 
object ;  and  the  Lord  Jesus  was  such 
an  object  of  contempt  and  rejection  by 
all  the  people.  He  was  despised,  and 
his  religion  has  been  the  common  mark 
or  sign  for  all  the  wicked,  the  profligate 
and  the  profane,  to  curse,  and  ridicule, 
and  oppose.  Compare  Isa.  viii.  18,  and 
Acts  xxviii.  22. — Never  was  a  prophecy 
more  exactly  fulfilled  than  this.  Thou- 
sands have  rejected  the  gospel  and  fallen 
into  ruin,  —  thousands  are  still  falling 
of  those  who  are  ashamed  of  Jesus — • 
thousands  blaspheme  him,  deny  hiin, 
speak  all  manner  of  evil  against  him, 
and  would  crucify  him  again  if  he  were 
in  their  hands.  But  thousands  also  by 
him  are  renewed,  justified,  and  raised 
up  to  fife  and  peace. 

35.  Yea,  a  sword,  6cc.  The  suffer- 
ings and  death  of  thy  Son  shall  deeply 
attiict'thy  soul.  And  if  Mary  had  not 
been  thus  forewarned  and  su  Btained  by 


\.D.  1.] 


CHAPTER  IT. 


31 


the  thoughts  cf  many  hearts   may 
be  revealed. 

36  And  there  ^vas  one  Anna,  a 
prophetess,  the  daughter  of  Pha- 
nuel,  of  the  tribe  of  Aser;  she  was 
of  a  great  age,  and  had  lived  with 
an  husband  seven  years  from  her 
virginity ; 

37  And  she  toas  a  widow  of  about 
fourscore  and  four  years,  which  de 
parted  not  from  the  temple,  but 
served  God  with  fastings  and 
prayers  "■  night  and  day. 

38  And  she,  coming  m  that  in- 

e.  AC.2G.7.  1  Ti.5.5. 


strong  faith,  she  could  not  have  borne 
the  trials  which  came  upon  her  Son, 
But  God  prepared  her  for  it,  and  the 
holy  mother  was  sustained,  'f  That  the 
thoughts,  &c.  This  is  connected  with 
the  preceding  verse.  '  He  shall  be  a 
sign — a  conspicuous  object  to  be  spoken 
against ,  that  the  thoughts  of  many  hearts 
may  be  made  maniicst.'  That  is,  that 
they  might  shotv  how  much  they  hated 
holiness.  Nothing  so  brings  out  the 
feelings  of  sinners  as  to  tell  them  of 
Jesus  Christ.  Many  treat  him  with 
silent  contempt :  many  are  ready  to 
gnash  their  teeth :  many  curse  him  : — 
all  show  how  much  by  nature  the  heart 
is  opposed  to  religion,  and  thus  are 
really,  in  spite  of  themselves,  fultiUing 
the  scriptures  and  the  prophecies.  So 
true  is  it  that  "  none  can  say  that  Jesus 
is  Lord  but  by  the  Holy  Ghost.' '  1  Cor. 
xii.  3. 

H6.  Of  the  tribe  of  Aser.'  The  tribe 
of  Aser,  or  Asher,  dwelt  in  the  north- 
ern part  of  the  land  of  Canaan.  Why 
she  was  called  a  prophetess  is  not 
known.  It  might  be  because  she  had 
been  the  wife  of  a  prophet ;  or  because 
she  was  employed  in  celebrating  the 
prau5es  of  God  (compare  1  Chron.  xxv. 
1,  2,  4.  1  Sam.  x.  5.);  or  because  she 
herself  had  foretold  future  events,  be- 
Jig  inspired. 

37.  Fourscore  and  four  years.  Eighty- 
four  years  old.  II  Fastings  and  prayers. 
Constant  rehgious  service.  Spending 
her  time  in  prayer,  and  in  all  the  ordi- 
nances of  religion,  'il  Night  and  day. 
Continually,  i.  e.,  at  the  usual  times  of 
public  v.'orsh'D,  and  in  private.  When 
it  ig  said  tija   she  departed  not  from  the 


stant,  gave  thanks  likewise  unto  the 
Lord,  and  spake  of  him  to  ail  them 
that '  looked  for  redemption  in  ^  Je- 
rusalem. 

39  And  when  they  had  perform- 
ed all  things  according  to  the  law 
of  the  Lord,  they  returned  into 
Galilee,  to  their  own  city  Naza- 
reth. 

40  And  the  child  grew,  and  wax- 
ed strong  in  spirit,  filled  "  with  wis- 
dom; and  the  grace  of  God  was 
upon  him. 

&  ver.So.       ^  or,  Isriel.       c  Is.l  1.2,3.  ver 

52. 


temple,  it  is  meant  that  she  was  coti 
stant  and  regular  in  all  the  public  ser- 
vices at  tiie  temple,  or  was  never  ab- 
sent from  those  services.  We  also 
should  not  neglect  the  public  worship 
of  God.  God  most  approves  those  who 
love  his  service  best,  and  blesses  those 
who  wait  at  his  temple  gates. 

39.  They  Tetur7ied  into  Galilee.  Not 
immediately,  but  after  a  time.  Luke 
has  omitted  the  flight  into  Egypt  re- 
corded by  Matthew.  But  he  has  not 
denied  it ;  nor  are  his  words  to  be  press- 
ed as  if  he  meant  to  affirm  that  they 
went  iirunvdialely  to  Nazarcth.  A  pa- 
rallel case  we  have  in  the  hfe  of  Paul. 
When  he  was  converted,  it  is  said  that 
he  came  to  Jerusalem — leaving  us  there 
to  infer  that  he  went  directly.  Acts  L\. 
26.  Yet  we  learn  in  another  place  that 
this  was  after  an  interval  of  three  years. 
Gal.  i.  17,  18.  In  the  case  before  us, 
there  is  no  improbability  in  supposing 
that  they  returned  to  Bethlehem,  then 
went  to  Egypt,  and  then  to  Gahlee. 

40.  Strong  in  spirit.  In  mind,  intel- 
lect, understanding.  Jesus  had  a  hu- 
man soul,  and  t?iat  soul  was  subject  to 
all  the  proper  laws  of  a  human  spirit. 
It,  therefore,  increased  in  knowledge, 
strength,  and  character.  Nor  is  it  any 
more  inconsistent  with  his  being  God, 
to  say  that  his  soul  expanded,  than  to 
say  that  his  body  grew.  tT  Filled  with 
xvisdom.  Eminent  for  wisdom  when  a 
child.  That  is,  exhibiting  an  extraor- 
dinary understanding,  and  wise  to  flee 
from  every  thing  sinful  and  evil.  And 
the  grace  of  God,  &c.  I'he  word  grace 
in  the  New  Testament  commonly 
means  unmerited  favor  shown  to  sin- 


32 


LUKE. 


[A.D,3 


41  Now  his  parents  went  to  Je- 
rusalem every  *  year  at  the  feast  of 
the  passover. 

42  And  when  he  was  twelve 
years  old,  they  went  up  to  Jeru- 
salem, after  the  custom  of  the 
feast. 

43  And  when  they  had  fulfilled 
the  days,  as  they  returned,  the  child 
Jesus  tarried  behind  in  Jerusalem  ; 
and  Joseph  and  his  mother  knew 
not  of  it. 

Alt  But  they,  supposing    him   to 
a  Ex.23,  lo.    De.18.1. 


ners.  Here  it  means  no  more  than  ^a- 
vor.  God  sliowed  him  favor,  or  was 
pleased  with  him  and  blessed  him. 

It  is  remarkable  that  this  is  all  that  is 
recorded  of  the  infancy  of  Jesus.  And 
this,  ^vith  the  short  account  that  follows 
of  his  goino^  to  Jerusalem,  is  all  that 
we  know  of  him  for  thirty  years  of  his 
life.  The  design  of  the  Evangelists  was 
to  give  an  account  of  his  public  inmis- 
try,  and  not  his  private  life.  Hence 
they  say  little  of  him  in  regard  to  his 
first  years.  What  they  do  say,  how- 
ever, _  corresponds  entirely  with  what 
we  might  expect.  He  was  wise,  pure, 
pleasing  God,  and  deeply  skilled  in  the 
knowledge  of  the  divine  law.  He  set 
a  lovely  example  for  all  children  ;  was 
subject  to  his  parents,  and  increased  in 
favor  with  God  and  man. 

42.  Twelve  years  old.  Tt  is  probable 
that  this  was  the  age  at  which  males  at 
first  went  up  to  Jerusalem.  They  were 
required  to  appear  three  times  a  year 
before  God,  to  attend  on  the  ordinances 
of  religion  in  the  temple,  and  they  com- 
menced at  the  age  of  twelve  years.  Ex. 
xxiii.  11  —  17.  Deut.  xvi.  16.  'iT  To  Je- 
rusalem. Where  the  feasts  of  the  Jews 
v/ere  all  held.  This  was  a  journey 
from  Nazareth  of  about  seventy  mile.9. 
'^  After  the  custom  of  the  feast.  Accord- 
ing to  the  usual  manner  of  the  feast. 
The  v.'ay  in  which  i,t  was  properly  ob- 
served. 

43.  Had  fulfilled  tlie  days.  The  days 
of  the  passover.  Eight  days  i'.i  all  — 
one  day  for  killing  the  paschal  lamb, 
and  seven  days  for  the  observance  of 
the  feast  of  unleavened' bread.  Ex.  xii. 
15.  Lev.  xxiii.  5,  6. 

44.  Supposing  him  to  have  heen  in  the 
company.     It  may  seem  ven,'  remarka- 


have  been  in  the  company,  went 
a  day's  journey  ;  and  they  sought 
him  among  their  kinsfolk  and  among 
their  acquaintance. 

45  And  when  they  found  him  not, 
j  they  turned   back  again  to  Jerusa- 
lem, seeking  him. 

46  And  it  came  to  pass,  that  af- 
ter three  days  they  found  him  in  the 
temple,  sitting  in  the  midst  of  the 
doctors,  both  hearing  them,  and  ask- 
ing them  questions. 

47  And  all  that  heard  him  were 


ble  that  parents  should  not  have  beer> 
more  attentive  to  their  only  Son,  and 
have  been  assured  of  his  presence  ^^^th 
them  when  they  left  Jerusalem.  But 
the  difficulty  may  be  explained  by  the 
following  considerations.  1.  In  going 
to  these  great  feasts,  families  and  neigh- 
bors would  join  together,  and  form  a 
large  collection.  2.  It  is  not  improba- 
ble that  Jesus  v/as  vnth  them  when 
they  were  about  to  start  from  Jerusa- 
lem, and  were  making  preparations. 
Seeing  him  then,  they  might  have  been 
secure  as  to  his  presence.  3.  A  part 
of  the  company  might  have  left  before 
the  others,  and  Joseph  and  Mary  may 
have  supposed  that  he  was  with  them, 
until  they  overtook  them  at  night,  and 
ascertained  their  mistake.  '^Kinsfolk. 
Relatives.  '^\  Acquaintattces.  Neigh- 
bors who  had  gone  up  v/ith  them  in  the 
same  company  to  Jerusalem. 

46.  After  three  days.  This  means 
probably  on  the  third  day  after  they  had 
left  Jerusalem.  That  is,  the  lirst  day 
they  went  towards  Galilee ;  on  the  se- 
cond they  returned  to  Jerusalem  ;  and 
|x)n  the  third  they  found  him.  Compare 
j  Matt,  xxvii.  63.  Mark  viii.  31.  "^  In  the 
temple.  In  the  court  of  the  temple. 
For  Jesus  not  being  a  Leviiical  priest 
could  not  enter  into  the  temple  itself 
See  Matt.  xxi.  12.  "^  In  the  midst  of  the 
doctors.  The  teachers,  the  Rahbi?is, 
who  were  the  instructers  of  the  people 
in  matters  of  rchgion.  IT  Ashing  them 
questions.  Proposing  questions  to  them 
respecting  the  law  and  the  prophets. 
There  is  no  reason  to  suppose  that  thia 
was  for  the  purpose  of  perplexing  or 
confounding  them.  The  questions  were 
doubtless  proposed  in  a  respectful  man- 
ner, and  the  answers  listened  to  with 


A.D.8.] 


CHAPTER  IT. 

understanding: 


^ 


astonished    at  his 
and  answers. 

48  And  when  they  saw  him,  they 
were  amazed  :  and  his  mother  said 
unto  him,  Son,  why  hast  thou  thus 
dealt  with  us]  behold,  thy  father 
and  I  have  sought  thee  sorrowing. 

49  And  he  said  unto  them,  How 
is  it  that  ye  sought  me?  wist  ye  not 

a  Ps.l  19.99.  Matt.7.28.  Mar.1.2-2.  c.4.22,32. 
Jno.7.l5,4G. 

proper  deference  fo  their  ago  and  rank. 
Jesus  was  a  child ;  and  religion  does 
not  teach  a  child  to  be  rude  or  uncivil, 
even  though  he  may  really  know  much 
more  than  more  aged  persons.  Reli- 
gion teaches  all,  —  and  especially  the 
young — to  treat  others  with  respect ;  to 
show  them  the  honor  that  is  due  ;  to 
venerate  age ;  and  to  speak  kindly  to 
all.  1  Pet.  ii.  17 ;  iii.  8,  9.  Ex.  xx.  12. 
Matt,  xxiii.  3.  Rom.  xiii.  7. 

48.  Why  hast  thou  thus  dealt  with  us  ? 
Why  hast  thou  given  us  all  this  trouble 
and  anxiety,  in  going  so  far,  and  return- 
mg  whh  so  much  solicitude  ?  Ii"  Thy  fa- 
ther. Joseph  was  not  the  real  father 
of  Jesus,  but  he  was  legally  so  ;  and  as 
the  secret  of  his  birth  was  not  common- 
ly known,  he  was  called  his  father. 
Mary,  in  accordance  with  that  usage, 
also  called  him  so.  "iF  Sorrowing.  Anx- 
ious, lest  in  the  multitude  he  might  not 
be  found ;  or  lest  some  accident  might 
have  happened  to  him. 

49.  How  is  it,  &c.  Why  have  ye 
sought  me  with  so  much  anxiety  ? 
Mary  should  have  knov.m  that  the  Son 
of  God  was  safe  ;  that  his  heavenly 
Father  would  take  care  of  him,  and 
that  he  could  do  nothing  amiss.  IT  V/ist 
ye  not.  Know  ye  not.  You  had  reason 
to  know.  You  knew  my  design  in  com- 
ing into  the  world ;  and  that  design 
was  superior  to  the  duty  of  obeying 
earthly  parents,  and  they  should  be 
willing  always  to  give  me  up  to  the 
proper  business  for  which  I  live.  IT  My 
Father  s  business.  Some  think  that  this 
should  be  translated  "in  my  Father's 
house  ;"  that  is,  in  the  temple.  Jesus 
reminded  them  here  that  he  came  down 
from  heaven  ;  that  he  had  a  higher  Fa- 
ther than  an  earthly  parent ;  and  that, 
even  in  early  hfe,  it  was  proper  that 
he  should  be  engaged  in  the  work  for 
which  he  came.     He  did  nc  enter  in- 


that  I  must  be  about  *  my  leather's 
business  1 

50  And  they  understood  not  the 
saying  which  he  spake  unto  them. 

51  And  he  went  down  with  them, 
and  came  to  Nazareth,  and  was  sub- 
ject unto  them  :  but  his  mother 
kept  *=  all  these  sayings  in  hei 
heart. 

b  Jno.5.17.  9.4.       c  Da.7.28.  ver.l9. 


deed  upon  his  public  work  for  eighteen 
years  after  this ;  yet  still,  the  work  of 
God  was  his  work,  and  always,  even  in 
childhood,  it  was  proper  for  him  to  be 
engaged  in  the  great  business  for  which 
he  came. 

50.  They  understood  not,  &c.  It  is 
remarkable  that  they  did  not  under- 
stand Jesus  in  this;  but  it  shows  how 
slow  persons  are  to  believe.  Even  his 
parents,  after  all  that  had  taken  place, 
did  not  seem  to  comprehend  that  he 
Was  to  be  the  Saviour  of  men ;  or  if 
they  did,  they  understood  it  in  a  very 
imperfect  manner. 

51.  Went  doxon  with  them.  Down 
from  Jerusalem,  which  was  in  a  high, 
mountainous  region.  IT  Was  subject 
u7ito  them.  Performed  the  duty  of  a 
faithful  and  obedient  child  ;  and  not  im- 
probably was  engaged  in  the  trade  of 
Joseph  —  that  ot  a  carpenter.  Every 
Jew  was  required  to  learn  some  trade  ; 
and  there  is  every  reason  to  think  that 
our  Saviour  ioUowed  that  of  his  reputed 
father.  And  from  this  we  learn,  1.  That 
obedience  to  parents  is  a  duty.  Jesus 
has  set  an  example  in  this  that  all  chil- 
dren should  follow.  Though  he  wag 
ihe  Son  of  God,  and  on  proper  occa- 
sions was  engaged  in  the  great  Avork  of 
redemption,  yet  he  was  also  the  Son  of 
Mary ;  and  he  loved  and  obeyed  his 
mother,  and  was  subject  to  her.  2.  It 
is  no  dishonor  to  be  a  mechanic,  or  to 
be  brought  up  in  an  obscure  employ- 
ment. Jesus  has  conferred  honor  on 
virtuous  industry,  and  no  man  should 
be  ashamed  of  industrious  parents, 
though  poor,  or  of  a  condition  of  life 
that  is  far  from  ease  and  atfluence.  In- 
dustry is  honorable,  and  virtuous  pov- 
erty should  not  be  regardi^d  as  a  mat- 
ter" of  reproach.  The  only  thing  to  be 
ashamed  of,  in  regard  to  this  matter,  is, 
when  men   are  idle    or  when  children 


84 


LUKE. 


[A.  D.  2i> 


52  And  Jesus  increased  *  in  wis-  j  and  Herod  being  tetrarch  of  Galilee, 


dom   and  stature,  ^  and    in    favoi 
with  God  and  man. 

CHAPTER  HI. 

NOW  in  the  fifteenth  year  of  the 
reign  of  Tiberius  Cesar,  Pon- 
Lius  Pilate  being  governor  of  Judea, 
o  1  Sa.2.26.   ver.40.       i  or,  age. 


are  too  proud  to  hear  or  speak  of  the 
occupation  of  their  parents — or  io  follow 
the  same  occupation. 

52.  Ill  favor  with  God.  That  is  in 
proportion  to  his  advance  in  wisdom. 
This  does  not  imply  that  he  ever  lacked 
the  favor  of  God,  but  that  God  regard- 
ed him  with  favor  in  proportion  as  he 
showed  an  understanding  and  spirit  like 
his  own.  Happy  are  those  children  who 
imitate  the  example  of  Jesus — 'who  are 
obedient  to  parents  — who  increase  in 
wisdom  —  who  are  sober,  temperate, 
and  industrious  ;  and  who  thus  increase 
in  favor  with  God  and  men. 

CHAPTER  HI. 
1.  Now  in  the  fifteenth  year.  This 
was  the  thirteenth  year  of  his  being  sole 
emperor.  He  was  two  years  joint  em- 
peror with  Augustus,  and  Luke  reck- 
ons from  the  time  when  he  was  admit- 
ted to  share  the  empire  with  Augustus 
Caisar.  See  Lardner's  Credibility,  vol. 
1.  IT  Tiberius  Cesar.  Tiberius  suc- 
ceeded Augustus  in  the  empire,  and 
began  his  sole  rei^n,  Aug.  19,  A.  D.  14. 
He  was  a  most  infamous  character — a 
scourge  to  the  Roman  people.  He 
reigned  twenty-three  years,  and  v/as 
succeeded  by  Cuius  Caligula,  whom  he 
appointed  his  successor  on  account  of 
his  notorious  wickedness,  and  that  he 
might  be,  as  he  expressed  it,  a  serpe?it 
to  the  Romans.  IF  Pontius  Pilate. 
Herod  the  Great  left  his  kingdom  to 
three  sons.  Note  Matt.  ii.  22.  To  Ar- 
chelaus  he  left  Judca.  He  reigned  nine 
years,  when,  on  account  of  his  crimes, 
lie  was  banished  into  Vienne,  and  Ju- 
dea was  made  a  Roman  province,  and 
placed  entirely  under  Roman  gover- 
nors, or  Procurators,  and  became  com- 
pletely tributary  to  Rome.  Pontius 
Pilate"  was  the  fifth  governor  that  had 
been  sent,  and  of  course  had  been  in 
Judea  but  a  short  time.  See  the  chro- 
nological table  at  the  end  of  the  volume, 
T  Htriid  bei/iff  tetrarch  of  Galih'e.  Thi.s 


and  his  brother  Philip  tetrarch  of 
Ilurea,  and  of  the  region  of  Tra- 
chonitis,  and  Lysanias  the  tetrarch 
of  Abilene, 

2  Annas  '  and    Caiaphas   being 
the  high  priests,  the  word  of  God 
ft  Jno.l]. 19,51.  18.13.  Ac.4.6. 


was  Herod  Antipas,  son  of  Herod  the 
Great  to  whom  Galilee  had  been  left  as 
his  part  of  his  father's  kingdom.  The 
word  tetrarch  properly  denotes  one  who 
presides  over  a  fourth  part  of  a  country 
or  province ;  but  it  also  came  to  be  a 
general  title,  denoting  one  who  reigned 
over  any  part,  a  third,  a  half,  &c.  In 
this  case,  Herod  had  given  him  a  third 
of  the  dominions  of  his  father,  but  he 
was  called  tetrarch.  It  was  this  Herod 
who  imprisoned  John  the  Baptist,  and 
to  whom  our  Saviour,  when  arraigned, 
was  sent  by  Pilate.  IT  Iturea  was  so 
called  from  Jetur,  one  of  the  sons  of 
Ishmael.  Gen.  xxv.  15.  1  Chron.  i.  31. 
It  was  situated  on  the  east  side  of  the 
Jordan,  and  was  taken  from  the  de- 
scendants of  Jetur  by  the  tribes  of  Reu- 
ben and  Gad,  and  the  half  tribe  of  Ma- 
nasseh.  1  Chron.  v.  19.  ^  Regio7is  of 
Trachonitis.  These  regions  were  also 
on  the  east  of  the  Jordan,  and  extended 
north v/ard  to  the  district  of  Damascus, 
and  eastward  to  the  deserts  of  Arabia, 
and  were  bounded  on  the  west  by 
Gaulanitis,  and  south  by  the  city  of 
Bostra.  Philip  had  obtained  these  re- 
gions from  the  Romans  on  condition 
that  he  would  extirpate  the  robbers. 
IT  Lysanias  the  tetrarch  of  Abilene. 
Abilene,  was  so  called  from  Ahila,  its 
chief  city.  It  was  situated  in  Syria, 
north v/est  of  Damascus,  and  southeast 
of  mount  Lebanon,  and  was  adjacent 
to  GaUlee. 

2.   A?inas  and  Caiaphas   being  Jiigh 

priests.  There  was,  properly  speaking, 

but  o?ie  high  priest  of  the  Jews.     Ye'. 

{ the  ?iajjie  of  high  priest  continued  to  be 

I  given  to  those  who  had  been  in  that 

1  office,  and  especially  when  they  siiU 

1  possessed  some  civil  office  after  they 

had   left   the  high  priesthood.     In  this 

case  it  appears  that  Caiaphas  was  high 

priest,  and  Annas   had  been,  but  had 

been  dismissed  from  the  office.     It  is 

hiiihiy  probable  that  he  still  held  an 

oliir-P  under  the  Romans,  and  was  pjr- 


A.  D.  2C.] 


CHAPTER  III. 


35 


came  unto  John  the  son  of  Zacha- 
rias  in  the  wilderness. 

3  And  **  he  came  into  all  the 
country  about  Jordan,  preaching  the 
baptism  of  repentance  ''  for  the  re- 
mission of  sins ; 

4  As  it  is  written  in  the  book  of 
the  words  of  Esaias  the  prophet,  *= 
sayincr,  The  voice  of  one  crying  in 
the  wilderness.  Prepare  ye  the  way 
of  the  Lord,  make  his  paths  straight. 

5  Every  valley  shall  he  filled,  and 
every  mountain  and  hill  shall  be 
brought  low  ;  and  the  crooked  shall 
be  made  straight,  and  the  rough 
ways  shall  he  made  smooth  ; 

6  And  ^  all  flesh  shall  see  the 
salvation  of  God. 

7  Then  said  he  to  the  multitude 
that  came  forth  to  be  baptized  of 
liim,  O  'generation  of  vipers  !  who 
hath  warned  you  to  flee  from  the 
wrath  to  come  ? 

a  Matt.3.].  Mar.1.4.  6  c.1.77.  c  18.40. 3. 
d  Ps.98.2.  Is.40.5.  49.6.  52.10.  Ro.10.12,18. 
e  M.itt.3.7. 

haps  president  of  the  Sanhedrim.  He 
is  mentioned  before  Caiaphas,  because 
he  was  father-in-law  to  Caiaphas  ;  and 
probably  was  the  eldest,  and  had  been 
longest  in  office.  Instances  similar  to 
this  may  be  found  in  Josephus. 

There  is  one  remark  to  be  made  here 
about  the  manner  in  which  the  Gospels 
were  written.  They  have  every  mark 
of  openness  and  honesty.  An  impostor 
does  not  mention  names,  and  times,  and 
places,  particularly.  It  would  be  easily 
seen  that  he  was  an  impostor.  But  the 
sacred  writers  describe  objects  and  men 
as  if  they  were  perfectly  familiar  with 
them.  They  never  appear  to  be  guard- 
ing themselves.  Tliey  speak  of  things 
most  minutely.  And  i/they  Iiad  been 
impostors,  it  would  have  been  easy  to 
detect  them.  If,  for  example,  John  did 
not  begin  to  preach  in  the  fifteenth  year 
of  Tiberius  ;  if  Philip  was  not  tetran-ch 
of  Iturea ;  if  Pontius  Pilate  was  not 
governor  of  Judea  ;  how  easy  would  it 
nave  been  to  detect  them  in  falsehood  ! 
Yet  it  was  never  done.  Nay,  we  have 
evidence  of  that  age  in  Josephus  that 
*:hese  descriptions  are  strictly  true  ;  and 
consequently  the  Gospels  must  have 
been  written  by  men  who  were  person- 


8  Bring  forth,  therefore,  fruits  * 
worthy  of  repentance ;  and  beffin 
not  to  say  within  yourselves,  We 
have  Abraham  to  our  father :  for  I 
say  unto  you,  that  God  is  able  of 
these  stones  to  raise  up  children 
unto  Abraham. 

9  And  now  also  the  axe  is  laid 
unto  the  root  of  the  trees  :  every/ 
tree,  therefore,  which  bringeth  not 
forth  good  fruit,  is  hewn  down,  and 
cast  into  the  fire. 

10  And  the  people  asked  him, 
saying,  What  shall  we  do  then  ? 

11  He  answereth  and  saith  unto 
them.  He  ^  that  hath  two  coats,  let 
him  impart  to  him  that  hath  none  ; 
and  he  that  hath  meat,  let  him  do 
likewise. 

13  Then  came  also  publicans,  * 
to  be  baptized,  and  said  unto  him, 
Master,  what  shall  we  do  % 

^  or, meet  for.  /Matt.7.19.  c.13.7,9.  gc. 
11.41.  2Cor.«.14.  1  Jno.3.17.  A  Matt.21.32. 
c.7.29. 


ally  acquainted  whh  what  they  wrote, 
who  were  not  impostors,  and  who  were 
lionest  men.  If  they  were  honest,  then 
the  Christian  religion  is  true. 

3 — 9.  On  the  baptism  of  John,  see 
Notes  on  Matt.  iii. 

10.  IVhat  shall  v)e  do,  then?  John 
had  told  them  to  bring  forth  fruits  ap- 
propriate to  repentance,  or  to  lead  a  hfe 
which  showed  that  their  repentance  was 
genuine.  They  very  properly,  there- 
tore,  asked  how  it  should  be  done,  or 
what  would  be  such  a  hfe. 

\\.  He  that  hath  tv)o  coats,  &c.  Or, 
in  other  words,  aid  the  poor  according 
to  your  ability ;  be  benevolent,  and  you 
\vii\  thus  shovv  that  your  repentance  is 
genuine.  It  is  remarkable  that  one  of 
the  first  demands  of  religion  is  to  do 
good  ;  and  it  is  in  this  way  that  it  may 
be  shown  that  the  repentance  is  not 
feigned.  For,  1st.  The  nature  of  reli- 
gion is  to  do  good.  2d.  This  requires 
self-denial,  and  none  will  deny  them- 
selves vvho  are  not  attached  to  God. 
And,  3d.  This  is  to  imitate  Jesits  Christ, 
who,  though  he  was  rich,  yet  for  our 
sakes  became  poor.  ^  Coats.  See  Note 
on  Matt.  V.  40.  ^  Meat.  Pro\nsion  of 
any  Icjid. 


m 


LUKE. 


[A.D.2&, 


13  And  he  said  unto  tliLm.  Exact 
°  no  more  than  that  which  is  ap- 
pointed you. 

14  And  the  soldiers  likewise  de- 
manded of  him,  saying,  And  what 

a  c.19.8.     1  Co.G.lO. 


12.  Tits  publicans.  See  Note  on 
Matt.  V.  47.  There  is  reason  to  think 
that  the  publicans  or  tax-gatherers  vvere 
peculiarly  oppressive  and  hard  in  their 
dealings  with  the  people  ;  and  that,  as 
tliey  had  every  opportunity  of  exacting 
more  than  they  ought,  so  they  often  did 
it,  and  thus  crushed  themselves.  The 
evidence  of  repentance  in  them  would 
be  to  break  oif  their  sins,  and  to  deal 
justly. 

13.  Exact.  Demand,  or  take,  no 
more.  ^  Than  that  ichich  is  appointed. 
That  is,  by  the  government.  John  does 
not  condemn  the  office,  or  say  that 
the  employment  should  be  forsaken. 
Though  it  was  hated  by  the  people  — 
though  often  abused,  and  therefore  un- 
popular— ^yet  the  office  itself  was  not  dis- 
honorable. If  there  is  a  government, 
it  must  be  supported ;  and  of  course 
there  must  be  men  whose  duty  it  is  to 
collect  taxes,  as  the  means  of  the  pro- 
per support  of  the  government.  And 
as  such  a  support  of  the  government  is 
necessary,  so  the  people  should  pay 
cheerfully  the  just  appointment  of  the 
rulers,  and  regard  favorably  those  who 
are  authorized  to  collect  it.  b'ee  Rom. 
xiii.  1— G. 

14.  The  soldiers  likewise.  It  seems 
that  tJiey  also  came  to  his  baptism. 
Whether  these  were  Jews  or  Romans 
cannot  be  ascertained.  It  is  not  im- 
probable that,  as  Judea  was  a  Roman 
province,  they  were  Jews,  or  Jewish 
proselytes,  in  the  ser\'^.ce  of  Herod  An- 
lipas,  or  Philip,  and  so  v.'ere  really  in 
the  Roman  service.  H  Do  violence,  &c. 
Do  not  take  the  property  of  any  by  un- 
lawful force,  or  do  not  bear  unjust  force 
against  the  person  or  property  of  any 
individual.  It  is  probable  that  they 
were  many  of  them  oppressive,  or  prone 
to  -vdolence,  rapine,  or  theft,  and  bur- 
densome even  in  times  of  peace  to  the 
inhabitants.  ^  Neither  accuse  a7iy  false- 
lif.  It  is  probable  that  when  they  vvished 
the  property  of  others,  and  could  not 
obtain  it  by  violence,  or  when  there 
v/as  no  pretext  for  violence,  they  often 
Rttempted  the   same  thing  in   another 


shall  we  do]  And  he  said  unto 
them,  ^  Do  violence  to  no  man,  nei- 
ther accuse  any  *  falsely  ;  and  he 
content  '^  with  your  '■^  wages. 

^  or,  put  no  man  in  fear.       h  Ex.23.1.  Le.lD. 
n.       c  1  Ti.G.S.      '■^  or,  aU(ricance. 

way,  and  falsely  accused  the  persons  oJ 
crime.  The  word  rendered  falsely  ac- 
cused, is  the  one  from  which  our  word 
sycophant  is  derived,  and  means,  be  not 
sycophants,  or  false  accusers,  for  the 
sake  of  flattering  or  fawning  on  any 
one.  The  proper  meaning  of  the  wore} 
sycophant  was  this.  There  was  a  law 
in  Athens  which  prohibited  the  import- 
ation oi  figs.  The  sycophant  (literally 
the  man  v.ho  made  tigs  to  appear,  or 
who  showed  them),  was  one  who  dis- 
covered persons  who  had  done  it,  to  the 
magistrate,  or  who  made  complaint; 
and  then  the  word  came  to  be  used  in  a 
general  sense  to  denote  any  complainer ; 
a  calumniator ;  an  accuser ;  an  informer. 
As  such  persons  were  usually  cringing 
and  fawning,  and  looked  for  a  reward, 
the  word  came  to  be  used  to  denote  a 
fawner  or  flatterer.  It  is  always  used 
in  a  bad  sense.  It  is  correctly  rendered 
here,  '  do  not  accuse  any  falsely.'  IT  Be 
content,  &c.  Do  not  murmur  or  com- 
plain, or  take  unlawful  means  to  in- 
crease your  wages.  ^  Wages.  This 
word  means  not  only  the  money  which 
was  paid  them,  but  also  their  rations  or 
daily  allowance  of  food.  By  this  they 
were  to  show  that  their  repentance  was 
genuine ;  that  it  had  a  practical  intlu- 
ence  ;  that  it  produced  a  real  reforrvia- 
tion  of  life ;  and  it  is  clear  that  no  other 
repentance  would  be  genuine.  Every 
profession  of  repentance  which  is  not 
attended  \\\\\\  a  change  of  life,  is  mere 
hypocrisy.  It  may  farther  be  remarked 
that  John  did  not  condemn  their  profes- 
sion, or  say  that  it  was  unlawful  to  be 
a  soldier,  or  that  they  must  abandon  the 
business  in  order  to  be  true  penitents. 
It  was  possible  to  be  a  good  man,  and 
yet  a  publican  or  a  soldier.  What  wag 
required  was,  that  in  their  professions 
they  should  show  that  they  were  really 
upright,  and  had  abandoned  crime.  It 
is  lawful  to  defend  one's  self,  one's 
family,  or  one's  country;  and  hence  it 
is  lawful  to  be  a  soldier.  Man  every- 
where, in  all  professions,  should  be  a 
Christian  ;  and  then  he  will  do  honor  to 
Ilia  profession,  and  his  profession,  if  it 


A.  D.  27.] 


CHAPTER  IIT. 


37 


15  And  as  the  people  were  ^  in 
expectation,  and  all  men  ^  mused 
in  their  hearts  of  John,  whether  he 
were  the  Christ  or  not ; 

16  John  answered,  saying  unto 
them  all,  I  indeed  baptize  )X)u  with 
water;  but  one  micrhtier  than  I 
Cometh,  the  latchet  of  whose  shoes 
I  am  not  worthy  to  unloose  :  he 
shall  baptize  you  with  the  Holy 
Ghost,  and  with  fire  : 

17  Whose  fan  "  is  in  his  hand, 
and  he  will  thoroughly  purge  his 


19  But  *  Herod  the  tetrarch,  being 
reproved  by  him  for  Herod ias  his 
brother  Philip's  wife,  and  for  all  the 
evils  which  Herod  had  done, 

20  Added  yet  this  above  all,  that 
he  shut  up  John  in  prison. 

21  Now  when  all  the  people 
were  baptized,  it  f  came  to  pass, 
that  Jesus  also  being  baptized,  and 
praying,  the  heaven  was  opened, 

23  And  the  Holy  Ghost  descend- 
ed in  a  bodily  shape  like  a  dove 
upon  him  ;  and  a  voice  came  from 


floor,  and   will  '  gather  the  w^heat  |  heaven,  which  said.  Thou  art  my 
into    his    garner;    but  the  *=  chaff    ' 
he  will  burn  "^  with  fire  unquench- 
able. 

18  And  many  other  things,  in  his 
exhortation,  preached  he  unto  the 
people. 


1  or,  suspense.  ^  or,  reasoned;  or,  debated. 
a  Je.15.7.  b  Mi.4.1-2.  Matt.13.30.  c  Ps.]. 
4.        d  Ps.21.9.     Mar.9.44,48. 

is  not  a  direct  violation  of  the  law  of 
God,  will  be  honorable. 

15.  In  expectation.  Expecting  the 
Messiah.  II  Mused  in  their  hearts. 
Thought  of  his  character,  his  preach- 
um,  and  success,  and  anxiously  inquired 
whether  he  did  not  do  the  things  which 
were  expected  of  the  Messiah. 

16—18.    See  Notes,  Matt.  iii.  11,  12. 

19,  20.  See  Matt.  xiv.  1—13.  Added 
this  above  all.  To  all  his  former  crimes 
he  added  this  —  not  implying  that  this 
was  the  worst  of  his  acts,  but  that  this 
was  one  of  his  deeds,  of  like  character 
as  the  others.  The  event  here  men- 
tioned did  not  take  place  until  some 
time  after  this,  but  it  is  mentioned  here 
to  show  what  was  the  end  of  John's 
preaching,  or  to  Jill  out  the  account 
concerning  him. 

21,  22.  See  Matt.  iii.  13—17.  Jesus 
being  baptized.  Or,  Jesus  having  been 
baptized.  This  took  place  after  the 
baptism,  and  not  ditring  its  admhiistra- 
tion.  Matt.  iii.  16.  ^'Fraying.  Tliis 
circumstance  is  omitied  by  the  other 
evangelists;  and  it  shows,  1st.  That 
Jesus  was  in  the  habit  of  prayer.  2d. 
That  it  is  proper  to  offer  up  special 
prayer  at  the  administration  of  the  or- 
dinances of  religion.  3d.  That  it  is  pos- 
sible to  pray  in  the  midst  of  a  great 
multitude,  vet  in  secret.     The  praver 

Vol..  II.  —  4 


beloved    Son ;    in   thee  I  am  well 
pleased. 

23  And  Jesus  himself  began  to  be 
about  thirty  years  of  age,  being  (as 
was  supposed)  the  son  ^  of  Joseph, 
which  was  the  son  of  Heli, 

e  Matt. 14.3.  Mar.6.17.  /Matt.3.13,&c. 
Jno.1.32,  &c.      g  Ma.t.13.55.    Jno.6.42. 


consisted,  doubtless,  in  lifting  up  the 
heart  silently  to  God.  So  we  may  do  it 
any  where — about  our  daily  toil,  in  per 
plexity,  in  the  midst  of  multitudes,  in 
affliclion — and  thus  may  pray  always. 

23.  In  a  bodily  shape.  This  was  a 
real  visible  appearance,  and  was  doubt- 
less seen  by  the  people.  The  dove  is 
an  emblem  of  purity  and  harmlessness, 
and  the  form  of  the  dove  was  assumed 
on  this  occasion  to  signify,  probably, 
that  the  spirit  with  which  Jesus  would 
be  endowed  v/ould  he  one  of  purity 
and  innocence.  The  Holy  Spirit,  when 
he  assumes  a  visible  form,  assitmes  that 
which  will  be  emblematic  of  the  thing 
to  be  represented.  Thus  he  assumed 
the  form  of  tongut-s,  to  signify  the  mi- 
raculous powers  of  language  with  which 
the  apostles  would  be  endowed ;  the 
appearance  of  fire,  to  denote  their 
power,  &c.     Acts  ii.  3. 

23.  Jesris  besan  to  be,  &.C.  This  was 
the  age  on  which  the  priests  entered  on 
their  office.  Num.  iv.  3,  47.  But  it  is 
not  evident  that  Jesus  had  any  reference 
to  that  in  delaying  his  work  "to  his  thir- 
tieth year.  He  was  not  subjected  to  the 
Levitical  law  in  regard  to  the  priest- 
hood; and  it  does  not  appear  that  pro- 
phets- and  teachers  did  not  commence 
their  work  before  that  age.  Ii"  As  was 
supposed.     As  was  commonly  thoMgliT, 


38 


LUKE. 


[A.  D.  28 


24  Which  was  the  son  of  Matthat, 
which  was  the  son  of  Levi,  which 
was  the  son  of  Melchi,  which  was 
the  son  of 
of  Joseph 

25  Which  was  the  son  of  Matta- 
thias,  which  was  the  son  of  Amos, 
which  was  the  son  of  Naum,  which 
was  the  son  of  Esii,  Which  was  the 
son  of  Nagge, 

26  Which  was  the  son  of  Maath, 
which  was  the  son  of  Mattathias, 
which  was  the  son  of  Semei,  which 
was  the  son  of  Joseph,  which  was 
the  son  of  Juda, 

27  Which  was  the  son  of  Joanna, 
which  was  the  son  of  Rhesa,  which 
was  the  son  of  Zorobabel,  which 
was  the  son  of  Salathiel,  which  was 
the  son  of  Neri, 

28  Which  was  the  son  of  Melchi, 
which  was  the  son  of  Addi,  which 
was  the  son  of  Cosam,  which  was 
the  son  of  Elmodam,  which  was  the 
son  of  Er, 

29  Which  was  the  son  of  Jose, 
which  was  the  son  of  Eiiezer,  which 
was  the  son  of  Jorim,  which  was 
the  son  of  Matthat,  which  was  the 
son  of  Levi, 

30  Which  was  the  son  of  Simeon, 
which  was  the  son  of  Juda,  wliich 
was  the  son  of  Joseph,  which  was 
the  son  of  Jonan,  which  was  the  son 
of  Eliakim, 

31  Which  was  the  son  of  Melea, 
which  was  the  son  of  Menan,  which 
was  the  son  of  Mattatha,  which  was 
the  son  of  Nathan, "  which  was  the 
son  of  David, 

32  Which  was  the  son  of  Jesse,  ^ 
which  was  the  son  of  Obed,  which 

a  Zech.12.12.  2  Sa.5.14.  b  Ru.4.18,22. 
e  Ge. 11.34-26.      dGe.lJ.12.      e  Ge.a. 


or  perhaps  being  legally  reckoned,  as 
his  son. 

24—38.  See,  on  this  genealogy,  Matt. 
i.  1— IG. 

CHAPTER  IV. 

1 — 14,  On  the  temptation  of  Jesus, 
see  Notes,  Matt.  iv.  1 — 11. 


was  the  son  of  Booz,  which  was  the 
S071  of  Salmon,  which  was  the  son 
of  Naasson, 

33  Which  was  the  son  of  Amina- 
dab,  which  was  the  son  of  Aram, 
which  was  the  son  of  Esrom,  which 
was  the  son  of  Phares,  which  was 
the  son  of  Juda, 

34  Which  was  the  son  of  Jacob, 
which  was  the  son  of  Isaac,  which 
was  the  son  of  Abraham,  "  which 
was  the  son  of  Thara,  which  was 
the  son  of  Nachor, 

35  Which  was  the  son  of  Saruch, 
which  was  the  son  of  Ragau,  which 
was  the  son  of  Phalec,  which  was 
the  son  of  Heber,  which  was  the  son 
of  Sala, 

36  Which  was  the  son  of  Cainan, 
which  was  the  son  of  Arphaxad,  <* 
which  was  the  son  of  Sem,  which 
was  the  son  of  Noe,  which  was  the 
son  of  Lamech,  ^ 

37  Which  was  the  son  of  Mathu- 
sala,  which  was  the  son  of  Enoch, 
which  was  the  son  of  Jared,  which 
was  the  son  of  Maleleel,  which  was 
the  son  of  Cainan, 

38  Which  was  the  son  of  Enos, 
which  was  the  son  of  Seth,  which 
was  the  son  of  Adam,  which  was 
the  son  of  God.  f 

CHAPTER  IV. 

AND  ^  Jesus,  being  full  of  the 
Holy  Ghost,  returned  from  Jor- 
dan, and  was  led  by  the  Spirit  into 
the  wilderness, 

2  Being  forty  days  tempted  of 
the  devil.  And  ^  in  those  days  he 
did  eat  nothing:  and  when  they 
were  ended,  he  afterward  hunger- 
ed. 
/Ge.l.26.    2.7.      Is.64.8.        1  Co.15.45,47. 


g  MaU.4.],&c.  Mar.l.J2.&:c.  ver.l4. 
34.28.     1  Ki.19.8. 


A  Ex. 


2.  Bein<x  forty  days  tempted.  That 
is,  througfi  'forty  days  he  was  tried  in 
various  ways  by  the  devil.  The  tempt- 
ations, however,  which  are  recorded 
by  Matthew  and  Luke  did  not  take 
place  until  the  forty  days  were  finished . 
See  Matt.  iv.  2,  3.    IT  He  did  eat  nothins. 


A.  D.  28. 


CHAPTER  IV. 


89 


3  And  the  devil  said  unto  him, 
If  thou  be  the  Son  of  God,  com- 
mand this  stone  that  it  be  made 
bread. 

4  And  Jesus  answered  him,  say- 
ing, It  "  is  written,  that  man  shall 
not  live  by  bread  alone,  but  by  every 
word  of  God. 

5  And  the  devil,  taking  him  up 
into  a  high  mountain,  shewed  unto 
him  all  the  kingdoms  of  the  w^orld 
in  a  moment  of  time. 

6  And  the  devil  said  unto  him, 
All  this  power  will  I  give  thee,  and 
the  glory  of  them  :  for  *  that  is  de- 

ivered  unto  me ;  and  to  whomso- 
ever I  will  I  give  it. 

7  If  thou,  therefore,  wilt  ^  wor- 
ship me,  all  shall  be  thine. 

8  And  Jesus  answered  and  said 
unto  him,  Get  thee  behind  me,  Sa- 
tan :  for  "  it  is  written.  Thou  shalt 
worship  the  Lord  thy  God,  and  him 
only  shalt  thou  serve. 

a  De.8.:?.  &Jno.l2.31.  14.30.  Ep.2.2.  Re. 
13.'2,7.  ^  or,  fall  down  before  me,  c  De.6. 
13.  i0.20. 

He  was  sustained  by  the  power  of  God 
during  this  season  of  extraordinary  fast- 
ing. 

13.  Departed  for  a  season.  For  a 
time.  From  this  it  appears  that  our 
Saviour  was  afterwards  subjected  to 
temptations  by  Satan.  But  no  particu- 
lar temptations  are  recorded  after  this. 
From  John  xiv.  30,  it  seems  that  the 
devil  tried  him  about  the  tin:!e  of  his 
agony  in  Gethseniane,  but  in  what  par- 
ticular way  we  are  not  told.  It  is  more 
than  probable,  also,  that  Satan  did  much 
to  excite  the  Pharisees  and  Sadducees 
to  endeavor  to  entangle  him,  and  the 
priests  and  rulers  to  oppose  him.  Yet, 
oat  of  all  his  temptations,  God  delivered 
him  ;  and  so  he  will  make  a  way  to 
escape  for  all  that  are  tempted,  and 
will  not  suffer  them  to  be  tempted  above 
that  which  they  are  able  to  bear.  1 
Cor.  X.  13. 

14.  In  the  power  of  the  Spirit.  By 
the  influence  or  direction  of  the  Spirit. 
^  A  fame.    A  report.    See  Matt.  iv.  24. 

15.  Glorified  of  all.  Praised  by  all ; 
or,  all  were  pleased  with  his  instruc- 
tions and  admired  his  wisdom. 


9  And  he  brought  him  to  Jeru- 
salem, and  set  him  on  a  pinnacle 
of  the  temple,  and  said  unto  him, 
If  thou  be  the  Son  of  God,  cast 
thyself  down  from  hence  : 

10  For  it  is  written,  He  ^  shall 
give  his  angels  charge  over  thee,  to 
keep  thee : 

11  And  in  their  hands  they  shall 
bear  thee  up,  lest  at  any  time  thou 
dash  thy  foot  against  a  stone. 

12  And  Jesus,  answering,  said 
unto  him.  It  is  said.  Thou  *  shalt 
not  tempt  the  Lord  thy  God. 

13  And  when  the  devil  had  end- 
ed all  the  -f  temptation,  he  departed 
from  him  for  a  season. 

14  And  Jesus  s  returned  in  the 
power  of  the  Spirit  into  Galilee-; 
and  there  went  out  a  fame  of  him 
through  all  the  region  round  about. 

15  And  he  taught  in  their  syna- 
gogues, being  glorified  of  all. 

16  And  he  came  to  Nazareth,  * 

dPs.91.11.  e  De.6. 16.  /He.4.15.  j' Jno. 
4.43.    Ac.10.37.       /t  Matt. 2.23. 


16.  And  as  his  ciistom  was,  he  went, 
&.C.  From  this  it  appears  that  the  Sa- 
viour regularly  attended  the  service  of 
the  synagogue.  In  that  service  the 
scriptures  of  the  Old  Testament  were 
read,  prayers  were  offered,  and  the 
word  of  God  was  explained.  See 
Note,  Matt.  iv.  23.  There  was  great 
corruption  in  doctrine  and  practice  at 
that  time,  but  Christ  did  not,  on  that 
account,  keep  away  from  the  place  of 
public  worship.  From  this  we  may 
learn  :  1st.  That  it  is  our  duty  regularly 
to  attend  pubhc  worship.  2d.  That  it 
is  better  to  attend  a  place  which  is  not 
entirely  pure,  or  where  just  such  doc- 
trines are  not  delivered  as  we  would 
wish,  than  not  attend  at  all.  It  is  of 
vast  importance  that  the  pubhc  wor- 
ship of  God  should  be  maintained  ;  and 
it  is  our  duty  to  assist  in  maintaining  it, 
to  show  by  our  example  that  we  love 
it,  and  to  win  others  also  to  love  it. 
See  Heb.  x.  25.  At  the  same  lime,  this 
remark  should  not  be  construed  as  en- 
joining it  as  our  duty  to  attend  a  place 
where  the  true  God  is  not  worshipped, 
or  v.'here  he  is  worshipped  by  Pagan 


40 


LUKE. 


[A.  D.  28 


where  he  had  been  brought  up  :  and, 
as  his  custom  was,  he  "^  went  into 
the  synaoogue  on  the  sabbath-day, 
and  stood  up  for  to  read. 

17  And  there  was  delivered  unto 

him  the  book  of  the  prophet  Esaias. 

And  when  he  had  opened  the  book, 

a  Matt.13.54.     Jno.18.20.     Ac.13.14.    17.2. 

b  Is.()l.l. 

-ites  and  Pagan  prayers.  If,  therefore, 
he  Unitarian  does  not  worship  the  true 
God  ;  and  if  the  Roman  Catholic  wor- 
ships God  in  a  manner  forbidden,  and 
offers  homage  to  the  creatures  of  God 
also,  thus  being  guilty  of  idolatry,  it 
cannot  be  the  duty  of  a  man  to  attend 
on  such  a  place  of  worship.  *ir  The 
synagogue.  See  Matt.  iv.  23.  ^  Stood 
lip  for  to  read.  The  books  of  Moses 
were  so  divided  that  they  could  be  read 
through  in  the  synagogues  once  in  a 
year.  To  these  were  added  portions 
out  of  the  prophets,  so  that  no  small 
part  of  them  was  read  also  once  a  year. 
It  is  not  known  whether  our  Saviour 
read  the  lesson  which  was  the  regular 
one  for  that  day,  though  it  may  seem 
probable  he  would  not  depart  from  the 
usual  custom.  Yet,  as  the  eyes  of  all 
were  fixed  on  him,  as  he  deliberately 
looked  out. a  place;  and  as  the  people 
were  evidently  surprised  at  what  he 
did,  it  seems  to  be  intimated  that  he 
selected  a  lesson  which  was  not  the 
regular  one  for  that  daj^. 

17.  There  was  delivered  unto  him. 
By  the  minister  of  the  synagogue,  or 
fhe  keeper  of  the  sacred  books.  They 
v/ere  kept  in  an  ark  or  chest,  not  far 
fr-mi  the  pulpit,  and  the  minister  gave 
thmi  to  whomsoever  he  chose,  to  read 
thim  publicly.  IT  The  book.  The  vo- 
lu.Tie  containing  the  prophecy  of  Isaiah. 
It  would  seem,  from  this,  that  the 
bcsoks  were  kept  separate,  and  not 
united  into  one  as  with  us.  ^  When 
be  had  opened  the  hook.  Literally,  when 
ho  had  unrolled  the  book.  Books, 
among  the  ancients,  were  written  on 
parchments,  or  vellum — i.e.,  skins  of 
l)easts  —  and  were  rolled  together  on 
two  rollers,  beginning  at  each  end  ;  so 
that  while  reading  they  rolled  off  from 
one  to  the  other.  D liferent  forms  of 
books  were  indeed  used,  but  this  was 
the  most  common.  Wben  used,  the 
reader  unrolled  the  MS  as  far  as  the 
place  which  he  wished  to  fmd.  and  kept 


he  found  the   place  where   it  was 
written, 

18  The  *  Spirit  of  the  Lord  is 
upon  me,  because  he  hath  anointed 
me  to  preach  the  gospel  to  the  poor  *, 
he  hath  sent  me  to  heal  the  broken- 
hearted, '^  to  preach  deliverance  to 

c2Cli.34.27.    P3.34.18.     51.17.   147.3.    Is 
57.15. 


before  him  just  so  much  as  he  would 
read,  thus : 


When  the  roller  was  done  with,  it 
was  carefully  deposited  in  a  case.  The 
following  cut  shows  the  end  of  the  roll 
in  its  place ;  and  also  the  inkstand  or 
bottle,  with  the  cover  thrown  ofij  and 
the  reed  pen  or  style  : 


Another  ibrm  of  the  scroll,  and  also 
a  collection  of  sheets  hi  the  shape  of  a 
modern  book,  secured,  as  above  de- 
scribed, with  rings  and  rods,  are  repre- 
sented as  follows : 


IT  The  place  where  it  is  written.   Isa.  Ixi. 
1,  2. 

18,  19.    Tlip  apirit  of  (he  Lord  is  upftn 


A.  D.  28.] 

the   captives,  and   recovering  *  of  | 
sight  to  the  blind,  to  set  at  liberty 
them  that  are  bruised,  ^ 

rt  Ps.146.8.  Is.'29.]8.      b  Ts.42.3.  Matt.12.20. 


me.  Or,  I  spenk  by  divine  appoint- 
ment. I  am  divinely  inspired  to  speak. 
There  can  be  no  doubt  that  the  passage 
in  Isaiah  had  a  principal  reference  to 
the  Messiah.  Our  Saviour  directly 
applies  it  to  himself,  and  it  is  not  easily 
applicable  to  any  other  prophet.  Its 
first  application  might  have  been  to 
the  restoration  of  the  Jews  from  Baby- 
lon ;  but  the  language  of  prophecy  is 
often  apphcable  to  two  similar  events, 
and  the  secondary  event  is  often  the 
most  important.  In  this  case  the  pro- 
phet uses  most  striking  poetic  images 
to  depict  the  return  from  Babylon,  but 
the  same  images  also  describe  the  appro- 
priate work  of  the  Son  of  God.  ^  Hath 
anointed  me.  Anciently  kings  and  pro- 
phets, and  the  high  priest,  were  set 
apart  to  their  work  by  anointing  with 
oil.  1  Kings  xix.  15,  Ifi.  Ex.  xxix.  7. 
1  Sam.  ix.  16,  &c.  This  oil  or  oint- 
ment was  made  of  various  substances, 
and  it  was  forbidden  to  imhate  it.  Ex. 
XXX.  34 — 38.  Hence  those  who  were 
set  apart  to  the  work  of  God  as  king, 
or  prophet,  or  priest,  were  called  the 
Lord's  anointed.  1  Sam.  xvi.  6.  Ps. 
Ixxxiv.  9.  Isa.  xlv.  1.  Hence  the  Son 
of  God  is  called  the  Messiah,  a  Hebrew 
word  signifying  the  A?iointed ;  or  the 
Christ,  a  Greek  word  signifying  the 
same  thing.  And  by  his  being  anoint- 
ed is  not  meant  that  he  was  literally 
anointed — for  he  was  never  set  apart  in 
that  manner :  but  that  God  had  set  him 
apart  for  this  work ;  that  he  had  consti- 
tuted or  appointed  him  to  be  the  pro- 
phet, priest,  and  king,  of  his  people. 
^  To  preach  the  gospel  to  the  poor,  'fhe 
gospel  means  good  news — the  good 
news  of  salvation.  By  the  poor  are 
meant  ail  those  who  are  destitute  of  the 
comforts  of  this  life,  and  who,  therefore, 
may  be  more  readity  disposed  to  seek 
treasures  in  heaven  ;  all  those  who  are 
sensible  of  their  sins,  or  are  poor  in 
spirit  (Matt.  v.  3) ;  and  all  the  miserable 
and  tlie  afflicted.  Isa.  Iviii.  7.  Our 
Saviour  gave  it  as  one  proof  that  he  was 
the  Messiah,  or  was  from  God,  that  he 
preached  to  the  poor.  Matt.  xi.  5.  The 
Pharisees  and  Sadducees  despised  the 
poor.     Ancient  philosophers  neglected 


CHAPTER  IV. 


4i 


19  To  preach  the  acceptable  year 

of  the  Lord. 

c  Is.61.2.  63.4. 


them.  But  the  gospel  seeks  to  bless 
them  ;  to  give  comfort  where  it  is  felt 
to  be  needed,  and  where  it  will  be  re- 
ceived with  gratitude.  Riches  fill  the 
mind  with  pride,  with  self-complacency, 
and  with  a  feeling  that  the  gospel  is  not 
needed.  The  poor  feel  their  need  of 
some  sources  oi  comtbrt  that  the  world 
cannot  give,  and  accordmgly  our  Sa- 
viour met  with  his  greatest  success 
among  the  poor  ;  and  there  also,  since, 
the  gospel  has  shed  its  richest  blessings 
and  its  purest  joys.  It  is  also  one  proof 
that  the  gospel  is  true.  If  it  had  been 
of  7nen,  it  would  have  sought  the  rich 
and  mighty.  But  it  pours  contempt  on 
all  human  greatness,  and  seeks,  hke 
God,  to  do  good  to  those  whom  the 
world  overlooks  or  despises.  IT  To  heal 
the  broken-hearted.  To  console  those 
who  are  deeply  afflicted,  or  whose 
hearts  are  broken  by  external  caljlmi- 
ties,  or  by  a  deep  sense  of  their  sinful- 
ness. '^Deliverance  to  the  captives 
This  is  a  figure  originally  apphcable  to 
those  in  captivity  in  Babylon.  They 
were  miserable.  To  grant  deliverance 
to  them,  and  restore  them  to  their  coun- 
try ;  to  grant  deliverance  to  those  who 
are  in  prison,  and  restore  them  to  theii 
family  ;  to  give  liberty  to  the  slave,  and 
restore  him  to  freedom  ;  was  to  confer 
the  highest  benefit,  and  impart  the 
richest  favor.  So  the  gospel  imparts 
favor.  It  does  not  literally  open  the 
doors  of  prisons,  but  it  releases  the 
mind,  captive  under  sin  ;  it  gives  com- 
fort to  the  prisoner,  and  it  will  finally 
open  all  prison  doors,  and  break  off  all 
the  chains  of  slavery,  and  by  prevent- 
ing  crime  prevent  also  the  sufiering.? 
that  are  the  consequence  of  crime. 
■'T  Sight  to  the  blind.  This  was  often 
literallv  fulfilled.  Matt.  xi.  5.  John  lx. 
11.  Matt.  ix.  30,  &c.  ^  To  set  at 
liberty  them  that  are  briiised.  The  word 
bruised,  here.  e\adenlly  has  the  same 
general  signification  as  broken-hearted 
or  the  contrite.  It  means  those  who 
are  pressed  down  by  great  calamity,  or 
whose  hearts  are  pressed  or  bruised  by 
affliction  or  sin.  To  set  them  at  libertj) 
is  the  same  as  to  free  them  from  thiff 
pressure,  or  to  give  tliem  consolation 


42 


LUKE. 


[A.  D.  28. 


20  And  he  closed  the  book,  and 
he  gave  it  again  to  the  minister, 
and  sat  down.  And  the  eyes  of 
all  them  that  were  in  the  syna- 
gogue, were  fastened  on  him. 

21  And  he  began  to  say  unto 
them,  This  day  is  this  scripture  ful- 
filled in  your  ears. 

aPs.45.2.  Is.50.4.  Matt.13.54.  Mar.6.2.  C.2.4T. 


^  The  acceptable  year  of  the  Lord.  The 
time  when  God  is  wimng  to  accept  of 
men,  or  to  receive  sinners  coming  to 
him.  The  gospel  assures  us  that  the 
guilty  may  return,  and  that  God  will 
graciously  receive  them.  There  is, 
perhaps,  here,  an  allusion  to  the  year 
of  Jubilee — the  fiftieth  year,  when  the 
trumpet  was  blown,  and  through  the 
whole  land  proclamation  was  made  of 
the  liberty  of  Hebrew  slaves,  of  the  re- 
mission of  debts,  and  of  the  restoration 
of  possessions  to  their  original  families. 
Lev.  XXV.  8 — 13.  IT  The  acceptable  year. 
The  grateful,  or  pleasant,  or  agreeable 
time,  appointed  by  God. 

20.  Were  fastened  on  him.  Were 
intently  fixed  on  him,  waiting  to  see 
what  explanation  he  would  give  of  the 
words. 

21.  This  scripture.  This  writing;,  or 
this  part  of  the  scriptures.  ^  Fulfilled. 
It  is  coming  to  pass ;  the  thing  origi- 
nally intended  by  it  is  about  to  be  ac- 
complished. IT  In  your  ears.  In  your 
hearing  ;  or  you  hear,  in  my  preaching, 
the  fulfilment  of  this  prophecy.  It  is 
probable  that  he  said  much  vwre  than  is 
here  recorded,  but  Luke  has  presented 
only  the  substance  of  his  discourse.  This 
was  the  avwunt  or  sum  of  his  sermon, 
or  his  explanation  of  the  passage,  that 
it  was  now  receiving  its  accomplish- 
ment. 

22.  AH  bare  him  witness.  All  were 
witnesses  of  the  power  and  truth  of 
what  he  said.  Their  reason  and  con- 
science approved  of  it,  and  they  were 
constrained  to  admit  the  force  and  pro- 
priety of  it ;  and  on  this  account  they 
wondered.  ^  They  wondered.  They 
were  struck  with  the  truth  and  force  of 
his  words  ;  and  especially  when  they 
remembered  that  he  was  a  "native  of 
their  own  place,  and  that  they  had  been 
long  acquainted  with  him,  and  that  he 
should  now  claim  to  be  the  Messiah, 
und  give  so  much  evidenre  that  he  was 


22  And  all  bare  him  witness,  and 
wondered  at  the  gracious  •  words 
which  proceeded  out  of  his  mouth. 
And  they  said,  Is  ^  not  this  Joseph's 
son  ]  5 

23  And  he  said  unto  them,  Ye 
will  surely  say  unto  me  this  pro- 
verb, Physician,  heal  thyself:  what- 

&Jno.6.42. 

the  Christ.  IT  The  gracious  words.  The 
words  of  grace  or  favor  ;  the  kind,  af- 
fectionate, and  tender  exposition  of  the 
words,  and  explanation  of  the  design 
of  his  coming,  and  the  nature  of  the 
plan  of  redemption.  It  was  so  difierent 
from  the  harsh  and  unfeeling  mode  of 
the  Pharisees ;  so  difierent  from  all 
their  expectations  respecting  the  Mes- 
siah, who,  they  expected,  would  be  a 
prince  and  a  bloody  conqueror ;  that 
they  were  filled  with  astonishment  and 
awe. 

23,  Physician,  .heal  thyself.  This 
proverb  was  probably  in  common  use 
at  that  time.  Suppose  a  man  should 
attempt  to  heal  another  vvhen  he  was 
himself  diseased  in  the  same  manner. 
It  would  be  natural  to  ask  him  first  to 
cure  liimself,  and  thus  to  render  it 
manifest  that  he  was  worthy  of  confi- 
dence. The  connexion  of  this  pro- 
verb, here,  is  this  :  '  You  profess  to 
be  the  Messiah.  You  have  wrought 
miracles  at  Capernaum.  You  profess 
to  be  able  to  deliver  us  from  our  mala- 
dies, our  sins,  our  afflictions,  &c.  Show 
that  you  have  the  power,  that  you  are 
worthy  of  our  confidence,  by  working 
miracles  here,  as  you  profess  to  have 
done  at  Capernaum.'  It  does  not  refer, 
therefore,  to  any  purification  of  his  own 
or  imply  any  reflection  on  him  for  set- 
ting up  to  teach  them.  It  was  only  a 
demand  that  he  would  show  the  proper 
evidence  by  miracles  why  they  should 
trust  in  him,  and  he  proceeds  to  shov/ 
them  why  he  would  not  give  them  this 
evidence.  ^  Whatsoever  we  have  heard 
done.  Whatsoever  we  have  heard  that 
thou  hast  done.  It  would  seem,  from 
this,  that  Christ  had  before  this  wrought 
miracles  in  Capernaum,  though  the 
evangelist  has  not  recorded  them,  ^/n 
Capernaum.  Capernaum  was  on  the 
northwest  corner  of  the  sea  of  Tiberias, 
and  was  not  far  from  Nazareth.  It  is 
not  improbable  that  some  of  ihos(!  who 


heard  done  in  Ca- 
also    here    in   thy 


A.  D.  28.] 


soever  we  have 
pernaura,  *  do 
country. 

24  And  he  said,  Verily  I  say  unto 
you,  No  ''  prophet  is  accepted  in  his 
own  country. 

25  But  I  tell  you  of  a  truth, 
Many  "  widows  were  in  Israel  in 
the  days  of  Elias,  when  the  heaven 
was  shut  up  ^  three  years  and  six 
months,  when  great  famine  was 
throughout  all  the  land  ; 

a  Matt.4.13.  11.23,  &c.  b  Matt.13.57.  Jno. 
4.44.     cKi.J7.9.      </ Ja.5.17. 


CHAPTER  IV. 


43 


then  heard  him  might  have  been  pre- 
sent, and  witnessed  some  of  his  mira- 
cles at  Capernaum.  See  Note  on  Matt. 
iv.  13. 

24.  No  prophet  is  accepted.  Has  hon- 
or, or  is  acknowledged  as  a  prophet. 
See  Note,  Matt.  xiii.  57. 

25.  Of  a  truth.  Truly,  and  there- 
fore worthy  of  your  credit.  He  calls 
attention  to  two  cases  where  acknowledg- 
ed prophets  had  so  httle  honor  in  their 
own  nation  that  they  bestowed  their 
favors  on  foreigners.  So,  says  he,  such 
is  the  want  of  faith  in  my  own  country, 
that  I  shall  work  no  miracles  here,  but 
shall  give  the  evidence  of  my  divine 
mission  to  others.  IT  I?i  Israel.'  In  the 
land  of  Israel,  or  Judea.  It  was  there- 
fore the  more  remarkable,  since  there 
were  so  many  in  his  own  country  whom 
he  might  have  helped,  that  he  should 
have  gone  to  a  Heathen  city,  and  aided 
a  poor  widow  there.  IT  The  days  of 
Elias.  Tlie  days  of  Elijah.  See  the 
account  of  this  in  1  Kings  xvii.  8 — 24. 
IT  Three  years  aTid  six  months.  From 
1  Kings  xviii.  1,  45,  it  would  seem  that 
the  rain  fell  on  the  third  year.  That  is, 
at  the  end  of  the  third  year  after  the 
rain  had  ceased  to  fall  at  the  usual  time. 
There  were  two  seasons  of  the  year 
v.'hen  rains  fell  in  Judea.  in  October 
and  April,  called  the  early  and  latter 
rain.  Consequently,  there  was  an  in- 
terval between  them  of  six  months. 
To  the  three  years,  therefore,  when 
rain  was  withheld  at  the  usual  times, 
are  to  be  added  the  previous  six  months, 
when  no  rain  fell  as  a  matter  of  course  ; 
and  consequently  three  years  and  six 
months  elapsed  without  rain.     ^  A  great 

famine.  A  great  want  of  food  from 
long-continued  and  distressing  drought. 


26  But  unto  none  of  them  was 
Elias  sent,  save  unto  Sarepta,  a  city 
of  Sidon,  unto  a  woman  that  was  a 
widow. 

27  And  *  many  lepers  were  in 
Israel  in  the  time  of  Eliseus  the 
prophet ;  and  none  of  them  was 
cleansed,  saving  Naaman  the  Sy- 
rian. 

28  And  all  they  in  the  synagogue, 
when  they  heard  these  things,  were 
filled  with  wrath. 

c2Ki.5.14. 


26.  Save  unto  Sarepta.  Sarepta  was 
a  town  between  Tyre  and  Sidon,  near 

I  the  Mediterranean  sea.  It  was  not  a 
Jewish  city,  but  a  Sidonian,  and  there- 
fore a  Gentile  town.  The  word  "  save" 
in  this  verse  does  not  express  the  mean- 
ing of  the  original.  It  would  seem  to 
imply  that  the  city  was  Jewish.  The 
meaning  of  the  verse  is  this.  '  He  was 
sent  to  none  of  the  widows  in  Israel. 
He  was  not  sent  except  to  Sarepta,  to  a 
woman  that  was  a  Sidonian.'' 

27.  JSlany  lepers.  For  an  account  of 
the  leprosy,  see  Note  on  Matt.  viii.  1. 
^  Time  of  Eliseus.  Time  of  Elisha. 
The  word  Eliseus  is  the  Greek  way  of 
writing  the  word  Ehsha  ;  as  Ehas  is  of 
Elijah.  ^  Saving  Naama?i  the  Syrian. 
The  account  of  his  cure  is  contained  m 
2  Kings  V. 

28.  Filled  with  tvrath.  They  were 
enraged,  probably,  for  the  following 
reasons :  1st.  They  saw  that  the  cases 
applied  to  themselves,  and  that  they 
would  not  receive  the  miraculous  evi- 
dences of  his  mission.  2d.  That  he 
w^ould  direct  his  attention  to  others,  and 
not  to  them.  3d.  That  the  Gentiles 
were  objects  of  compassion  with  God, 
and  that  God  often  showed  more  favor 
to  a  single  Gentile  than  to  muhitudes 
of  Jews  in  the  same  circumstances. 
4th.  That  they  might  be  ivorse  than  the 
Gentiles.  And,  5th.  That  it  was  a  part 
of  his  design  to  preach  the  gospel  to  the 
Gentiles,  and  not  confine  his  labors  to 
them  only.  On  these  accounts  their 
favor  was  soon  turned  to  wrath ;  and 
the  whole  transaction  shows  us :  1st. 
That  popular  applause  is  of  httle  value. 
2d.  That  the  shghtest  circumstances 
may  soon  turn  the  warmest  professed 
friendship  to  hatred.     And,  3d.   That 


44 


IJIKE.  [A.  D.9a 


29  And  rose  up,  and  thrust  him 
out  of  the  city,  and  led  him  unto 
the  brow  ^  of  the  hill  whereon  their 
city  was  built,  that  they  might  cast 
him  down  "  headlong-. 

30  But  he,  passing  *  through  the 
midst  of  them,  went  his  way  ; 

31  And  came  down  to  Caper- 
naum, a  city  of  Galilee,  and  taught 
them  on  the  sabbath-days. 

33  And  they  were  astonished  at 
his  doctrine  :  for  his  word  was  with 
'  power. 

33  And  '^  in  the  synagogue  there 
was  a  man,  which  had  a  spirit  of  an 
unclean  devil,  and  cried  out  with  a 
loud  voice, 

34  Saying,  ^  Let  us  alone  ;  what* 
have  we  to  do  with  thee,  ihou  Jesus 
of  Nazareth  1  art  thou  come  to  de- 
stroy US'?  I  /  know  thee  who  thou 
art;  the  ^  Holy  One  of  God. 

35  And  Jesus  rebuked  him,  say- 
ing. Hold  thy  peace,  and  come  out 
of  him.  And  w^hen  the  devil  had 
thrown  him  in  the  midst,  he  came 
out  of  him,  and  hurt  him  not. 

36  And  they  were  all  amazed, 
and  spake  among  themselves,  say- 

1  or,  edffe.  a  Ps.37. 14,32,33.  b  Jiio.8.59. 
30.39.  c  Je.23.29.  Matt,7.2e,29.  Tit.2.15. 
IIe.4.12.  d  Mar.1.23.  2  or,  away,  e  Ja.2. 
19.  /ver.41. 

men  are  exceedingly  unreasonable  in 
being  unwilling  to  hear  the  truth,  and 
profit  by  it. 

29.  The  brow  of  (he  hill,  on  which,  &:.c. 
The  region  in  which  Nazareth  was, 
is  hilly,  though  Nazareth  was  situated 
between  two  hills,  or  in  a  vale  among 
mountains.  The  place  to  which  they 
led  the  Saviour  is  still  shown,  and  is 
called  the  mount  of  Precipitatio7i.  It  is 
at  a  short  distance  to  the  south  of  Na- 
zareth. See  Note  on  Matthew  ii.  23. 
^  Cast  him  down.  This  was  the  effect 
of  a  popular  tumult.  They  had  no  le- 
gal right  to  take  life  on  any  occasion, 
and  least  of  all  in  this  furious  and  irre- 
gular manner.  The  whole  transaction 
shows:  1st.  That  the  character  given 
of  the  Galileans  elsewhere  as  being  pe- 
culiarly  wicked,  was  a  just  one.  2d. 
It  shows  to  what  extremities  the  wick- 


ing,  What  a  word  is  this  !  for  with 
authority  and  power  he  commandeth 
the  unclean  spirits,  and  *  they  como 
out. 

37  And  the  fame  of  him  went 
out  into  every  place  of  the  country 
round  about. 

38  And  he  arose  out  of  the  syna- 
gogue, and  entered  into  Simon's 
house.  And  *  Simon's  wife's  mo- 
ther was  taken  with  a  great  fever ; 
and  they  besought  him  for  her. 

39  And  he  stood  over  her,  and 
rebuked  the  fever ;  and  it  left  her  : 
and  immediately  she  arose,  and 
ministered  unto  them. 

40  Now  when  the  sun  was  set- 
ting, all  they  that  had  any  sick  with 
divers  diseases  brought  them  unto 
him  ;  and  he  laid  his  hands  on  every 
one  of  them,  and  healed  them. 

41  And  devils  also  came  out  of 
many,  crying  out,  and  saying,  Thou 
art  Christ  the  Son  of  God.  And 
he,  rebuking  ihem,  suffered  them 
not  ^  to  speak :  for  they  knew  that 
he  was  Christ. 

4d  And  when  it  was  day,  he  de- 
parted, and  went  into  a  desert  place  : 

5^  Ps.16.10.  Da.9.24.  c.l.3a.  Ac.3.14.  Al 
Pe.3.22.  i  lMatt.8.14,&c.  Mar.].29,&c.  s  or, 
to  sai/  that  they  knew  him  to  be  Christ. 


edness  of  the  heart  will  lead  men  when 
it  is  acted  out.  And,  3d.  That  men 
are  opposed  to  the  truth  ;  that  they  hate 
the  Lord  Jesus ;  and  that  they  would 
do  any  thing,  if  not  restrained,  to  mani 
fest  their  opposition. 

30.  Passing  through  the  midst  of  them, 
went  his  way.  This  escape  was  very 
remarkable.  It  is  remarkable  that  he 
should  escape  out  of  their  hands  when 
the  very  object  was  to  destroy  him  ; 
that  he  should  escape  in  so  peaceful  a 
manner,  without  violence  or  conflict. 
A  similar  case  is  recorded  in  John  vjii. 
59.  There  are  but  two  ways  of  account- 
ing for  this  :  1st.  'V\\3.l  other  Nazarenes, 
who  had  not  been  present  in  the  syna- 
gogue, heard  what  was  do-ing,  and  came 
to  rescue  him,  and  in  the  contest  that 
rose  between  the  two  parties,  Jesu3 
silently   escaped.     2d.    More  probablt 


A.  D.  30.] 

and  the  people  sought  him,  and 
came  unto  him,  and  stayed  him, 
that  he  should  not  depart  from 
them. 

43  And  he  said  unto  them,  I 
must  preach  the  kingdom  of  God 
to  other  cities  also;  for  therefore  " 
am  I  sent. 

44  And  he  preached  in  the  syna- 
gogues of  Galilee. 

CHAPTER  V. 

AND  '  it  came  to  pass,  that,  as 
the  people  pressed  upon  him 
a  Mar.  1.38. 

Jesus  by  divine  power,  by  the  force  of 
a  word,  or  look,  stilled  their  passions, 
arrested  their  purposes,  and  passed  si- 
lently through  them.  That  he  had  such 
a  power  over  the  spirits  of  men,  we 
learn  from  the  occurrence  in  Gethse- 
mane,  when  he  said,  "I  am  he,  and 
they  went  backward,  and  fell  to  the 
ground."     John  xviii.  6. 

31 — 44.  See  this  explained  in  the 
Notes  on  Mark  i.  21—39. 

CHAPTER  V. 

1.  The  people  pressed  upon  him.  Mul- 
Mtudes  came  to  hear.  There  was  a 
glorious  prospect  of  a  revival  of  rehgion. 
There  were  times  in  the  hfe  of  our  Sa- 
viour Vhen  thousands  were  anxious  to 
hear  him,  and  when  many,  as  we  have 
no  reason  to  doul)t,  became  his  true  fol- 
Jowers.  Indeed  it  is  not  possible  to  tell 
what  might  have  been  his  success,  had 
not  the  proud  Pharisees  and  scribes, 
and  those  who  were  in  office,  opposed 
him,  and  taken  measures  to  draw  the 
people  away  from  his  ministry :  for  the 
commo?i  people  heard  him  gladly.  -^  The 
lake  of  Gennesaret.  Called  also  the 
sea  of  GaUlee,  and  the  sea  of  Tiberias. 
This  was  the  region  of  the  early  toils 
of  our  Redeemer.  Here  he  performed 
some  of  his  first  and  most  amszing  mi- 
racles ;  here  he  selected  his  disciples ; 
and  here,  on  the  shores  of  this  httle  and 
retired  lake,  among  people  of  poverty,  j 
and  inured  to  the  privations  of  fisher-  I 
men,  he  laid  the  foundation  of  a  religion 
which  is  yet  to  spread  through  ail  the  ! 
woild,  and  which  has  already  blessed  ^ 
millions  of  guilty  and  miserable  men,  ! 
and  translated  them  to  heaven.  j 

2.  Tico  ships.     The  ships  used  on  so  I 
Broall  a  lake  vv'ere  probably  no  more, ! 


CHAPTER  V. 


45 


to  hear  the  word  of  God,  he  stood 
by  the  lake  of  Gennesaret, 

2  And  saw  two  ships  standing  by 
the  lake :  but  the  fishermen  were 
gone  out  of  them,  and  were  wash- 
ing their  nets. 

3  And  he  entered  into  one  of  the 
ships,  which  was  Simon's,  and  pray- 
ed him  that  he  would  thrust  out  a 
little  from  the  land.  And  he  sat 
down,  and  taught  the  people  out  of 
the  ship. 

b  Matt.4.18,&c.    Mar.l.l6,&;c. 


than  fishing  boats,  probably  withou 
decks,  and  easily  drawn  up  on  the 
beach.  Josephus  says  there  were  two 
hundred  and  thirty  of  them  on  the  lake, 
attended  by  four  or  five  men  each. 
This  is  also  clear,  from  the  account 
commonly  given  of  them.  A  single 
large  draught  of  fishes  endangered 
them,  and  came  near  sinking  them 
^Standing  by  the  lake.  Anchored  by 
the  lake,  or  drawn  up  upon  the 
beach. 

3.  Which  was  Simo7i's.  Simon  Pe- 
ter's. ^Prayed  him.  Asked  him. 
^  He  sal  down.  This  was  the  common 
posture  of  Jewish  teachers.  They  sel- 
dom or  never  spoke  to  the  people 
sianding.  Compare  Matt.  v.  1.  It  may 
be  somewhat  difiicult  to  conceive  why 
Jesus  should  go  into  a  boat,  and  put  off 
from  the  shore,  in  order  to  speak  to  the 
multitude.  But  it  is  probable  that  this 
was  a  small  bay  or  cove,  and  that  when 
he  was  in  the  boat,  the  people  on  the 
shore  stood  round  him  in  the  form  of  an 
amphitheatre.  It  is  not  improbable 
that  the  lake  was  still ;  that  scarcely  a 
breeze  passed  over  it ;  that  all  was  si- 
lence on  the  shore,  and  that  there  was 
nothing  to  disturb  his  voice.  In  such  a 
situation  he  could  be  heard  by  multi- 
tudes ;  and  no  spectacle  could  be  more 
beautiful  than  the  Son  of  God  —  the 
Redeemer  of  the  world  —  thus  speak- 
ing from  the  bosom  of  a  placid  lake  — 
the  emblem  of  the  peaceful  influence 
of  his  own  doctrines  —  to  tlie  poor,  the 
ignorant,  and  the  attentive  multitudes 
assembled  on  the  shore.  O  how  much 
more  eflect  may  we  suppose  the  gospel 
v.-ould  have  in  such  circumstances,  than 
when  proclaimed  among  the  proud,  the 
gay,  the  honored,  even  when  assembled 


46 


LUKE. 


[A.  D.  SO 


4  Now  when  he  had  left  speak- 
ing, he  said  unto  Simon,  Launch  " 
out  into  the  deep,  and  let  down 
your  nets  for  a  draught. 

5  And  Simon,  answering,  said 
unto  him,  IMaster,  we  have  toiled 
all  the  night,  and  have  taken  no- 
thing :  '  nevertheless,  at  thy  word  I 
will  let  down  the  net. 

6  And  '^  when  they  had  this  done, 

a  Jno.21.6.  b  Ps.127.1,2.     Eze.37.n,l-2. 

c  Ec.11.6.    Ga.6.9. 

in  the  most  splendid  edifice  that  weahh 
and  art  could  finish  ! 

4.  Launch  out.  Go  out  with  your 
vessels.  ^  Into  the  deep.  Into  the  sea.: 
at  a  distance  from  the  shore.  It  is  not 
improbable  that  this  appeared  strange 
to  Peter,  and  served  to  render  the  mira- 
cle more  striking.  Nets  v/ere  com- 
monly drawn  near  the  shore,  in  some- 
what shoal  water.  An  Order  to  go, 
therefore,  hito  the  deep,  was  contrar)'^ 
to  the  usual  rules  of  fisliing.  *!  For  a 
draught.  A  draught  of  fish ;  or  let 
down  3'our  nets  for  the  taking  of  fisli. 

5.  Master.  This  is  the  first  time 
that  the  word  translated  here  Master, 
is  used  in  the  New  Testament ;  and  it 
is  used  only  by  Luke.  The  other 
evangelists  call  him  Rabbi,  or  Lord. 
The  word  here  means  a  prefect,  or  one 
placed  over  others  ;  and  hence  it  comes 
to  mean  teacher,  or  guide.  ^vli  thy 
word.  At  thy  command.  Though  it 
seemed  so  improbable  that  they  should 
take  any  thing  after  having  in  vain  toil- 
ed all  night,  and  still  more  improbable 
by  launching  into  the  deep,  yet  he  was 
willing  to  trust  the  word  of  Jesus,  and 
make  the  trial.  This  was  a  remarkable 
instance  oi  faith.  Peter,  as  it  appears, 
knew  httle  then  of  Jesus.  Ke  was 
not  then  a  chosen  apostle.  Jesus  came 
to  them  almost  a  stranger,  and  un- 
known ;  and  yet  at  his  command  Peter 
resolved  to  make  another  trial,  and  go 
once  more  out  into  the  deep.  O  if  all 
would  as  readily  obey  Jcvsus,  all  would 
be  in  like  manner  blessed.  If  sinners 
would  thus  obey  him,  they  would  find 
all  his  promises  sure.  He  never  disap- 
points. He  asks  only  that  we  have 
confidence  in  him,  and  he  will  give  to  us 
every  needful  blessing. 

G.'  Their  net  h rah e.  Or  their  nai  be- 
gan to  break]  or  was  ahowt  to  break. 


they  in-closed  a  great  multitude  of 
fishes  :  and  theiY  net  brake. 

7  And  they  beekoned  unto  their 
partners,  which  were  in  the  other 
ship,  that  they  should  come  and 
help  ^  them.  And  they  came,  and 
filled  both  the  ships,  so  that  they 
began  to  sink. 

8  When  Simon  Peter  saw  ti,  he 
fell  down  *  at  Jesus'  knees,  saying, 

dEx.23.5.  Ga.6.2.  Pr.18.24.  e  J u.  13.22 
2Sa.6.9.    lKi.17.18.    Is.6.5. 


This  is  all  that  is  implied  in  the  Greek 
word.  If  their  nets  had  actually  broke7ij 
as  our  English  word  seems  to  suppose, 
the  fish  would  have  escaped.  But  no 
more  is  meant,  than  that  there  was 
such  a  multitude  of  fishes  that  theii 
net  was  on  the  point  of  being  rent 
asunder. 

7.  They  hecko'ned.  They  gave  signs ; 
perhaps  they  were  at  a  considerable 
distance,  so  that  they  could  not  be  easi- 
ly heard.  '^^  Their  partners.  James  and 
John.     See  ver.  10. 

8.  When  Simon  Peter  saw  it.  Saw 
the  great  amount  of  fishes;  the  remark- 
able success  of  letting  down  the  net. 
"ir  He  fell  doxo7i  at  Jesus'  knees.  This 
was- a  common  posture  of  supplication. 
He  had  no  doubt  now  of  the  power  and 
knowledge  of  Jesus.  In  amazement, 
and  wonder,  and  gratitude,  and  not 
doubting  that  he  was  in  the  presence  of 
some  divine  being,  he  prostrated  him- 
self to  the  earthy  trembling  and  afraid. 
So  should  sinful  men  ahcays  throw 
themselves  at  the  feet  of  Jesus  at  the 
proofs  of  his  power:  so  should  they 
humble  themselves  before  him  at  the 
manifestations  of  his  goodness.  IT  De. 
part  from  me.  This  is  an  expression  of 
PeteV's  humility,  and  his  consciousness 
of  his  unwortbiness.     It  was  not  from 

j  want  of  love  to  Jesus;  it  did  not  show 
j  that  he  would  not  be  pleased  with  his 
'  favor  and  presence  ;  but  it  was  the  re- 
suit  of  being  convinced  that  Jesus  was 
a  messenger  from  God  —  a  high  and 
holy  being;  and  he  felt  that  he  was  un- 
worthy to  be  in  his  presence.     In  his 
deep  consciousness  of  sin,  therefore,  he 
requested  that  Jesus  would  depart  from 
j  him  and  his  little  vessel.     Peter's  feel- 
I  ing  was  not  unnatural ;   though  it  was 
not  proper  to  request  Jesus   to  leave 
I  him.     It  was  an  invo'untary,  sudden 


A.  D.  30.] 


CHAPTER  V. 


47 


Depart  from  me  ;  for  I  am  a  sinful 
man,  O  Lord. 

9  For  he  was  astonished,  and  all 
that  were  with  him,  at  the  draught 
of  the  fishes  "  which  they  had  taken : 

10  And  so  ivas  also  James  and 
John,  the  sons  of  Zebedee,  which 
were  partners  with  Simon.  And 
Jesus  said  unto  Simon,  Fear  not; 
from  henceforth  thou  shalt  catch 
men. 

11  And  when  they  had  'brought 
their  ships  to  land,  they  forsook  ^ 
all,  and  followed  him. 

13  And  '^  it  came  to  pass,  when 
he  was  in  a  certain  city,  behold,  a 
man  full  of  leprosy  ;  who,  seeing 
Jesus,  fell  on  Iiis  face,  and  besought 
him,  saying.  Lord,  if  thou  wilt,  thou 
canst  make  me  clean. 

13  And  he  put  forth  his  hand, 
and  touched  him,  saying,  I  will  ; 
be  **  thou  clean.  And  immediately 
the  leprosy  departed  from  him. 

14  And  he  charged  him  to  tell 
no  man:  but  go  and  shew  thyself 
to  the  priest,  and  offer  for  thy 
cleansing,  according  as  Moses  com- 
manded, ^  for  a  testimony  unto  them. 

a  Ps.8.6,8.  frMatt.4.20.  19.27.  Ph. 3.7,8. 
c  Matt.a.2,&c.  Mar.l.40,&;c.  <Z2Ki.5.10, 
14.      e  Le.l4.4,&c. 


request,  and  arose  from  ignorance  of 
the  character  of  Jesus.  We  are  not 
worthy  to  be  with  him ;  to  be  reckoned 
among  his  friends  ;  or  to  dwell  in  hea- 
ven with  him.  But  he  came  to  seek 
the  lost,  and  to  save  the  impure.  He 
graciously  condescends  to  dwell  with 
those  who  are  humble  and  contrite, 
though  they  are  conscious  that  they  are 
not  worthy  of  his  presence.  And  we 
mav.  therefore,  come  boldly  to  him, 
nnd  ask  him  to  r£ceive  us  to  his  home ; 
to  an  eternal  dwelling  with  him  in  the 
heavens. 

10.  Fear  not.  He  calmed  their  fears. 
VViili  mildness  and  tenderness,  he  still- 
ed all  their  troubled  feelings,  and  to 
their  surprise  announced  that  hencefor- 
ward they  should  be  appointed  as  her- 
alds of  salvation.  ^  From  henceforth. 
Hereafter.  ^  Shall  catch  men.  Shall  be 
ministers  of  the  gospel ;  and  your  busi- 


15  But  sj  much  the  more  went 
there  a  fame  abroad  of  him  :  and  i 
great  multitudes  came  together,  to 
hear,  and  to  be  healed  by  him  of 
their  infirmities. 

16  And  »  he  withdrew  himself 
into  the  wilderness,  and  prayed. 

17  And  it  came  to  pass  on  a  cer- 
tain day,  as  he  was  teaching,  that  '* 
there  were  Pharisees  and  doctors 
of  the  law  sitting  by,  which  were 
come  out  of  every  town  of  Galilee, 
and  Judea,  and  Jerusalem  ;  and  the 
power  of  the  Lord  was  present  to 
heal  them. 

18  And, '  behold,  men  brought  in 
a  bed  a  man  which  was  taken  with 
a  palsy  :  and  they  sought  means  to 
bring  him  in,  and  to  lay  him  before 
him. 

19  And  when  they  could  not  find 
by  what  way  they  might  bring  him 
in  because  of  the  multitude,  they 
went  upon  the  house-top,  and  let 
him  down  through  the  tiling,  with 
his  couch,  into  the  midst  before 
Jesus. 

20  And  when  he  saw  their  faith, 


/ M att.4.25.  Mar.3.7.  Jno.6.2.  g^  Matt. 
14.23.  Mar.6.48.  h  Jno.3.21.  i  Matt.9.2, 
.Sec.    Mar.2.3,&c. 


ness  shall  be  to  win  men  to  the  truth, 
that  they  may  be  saved. 

11.  Forsook  all.  It  was  not  mvA^h 
that  they  left  —  a  couple  of  small  boat3 
and  their  nets  :  but  it  was  all  they  had, 
even  all  their  hviug.  It  showed  their 
love  of  Jesus,  and  their  willingness  to 
deny  themselves,  as  really  as  if  they 
had  forsaken  palaces  and  gold.  All 
that  Jesus  asks  is  that  we  should  leave 
all  we  have  for  him ;  that  we  should 
love  him  jnore  than  w'e  do  v/hatevei 
friends  or  property  we  may  possess, 
and  be  willing  to  give  l.'aem  all  up  when 
he  requires  them. 

12— 16.  See  Matt.  viii.  2— i. 

17 — 26,  See  this  passage  explained  in 
Matt.  ix.  1—7. 

17.  On  a  certain  day.  The  time  and 
place  are  not  particularly  mentioned, 
but  from  Matt.  ix.  1,  it  seems  it  was  at 
Capernaum. 


4f 


no  said  unto  him,  Man,  thy  sdns  are 
forofiven  thoo. 

*Jl  And  the  scribes  aiui  the  Pha- 
risees bes^an  to  rtnxson,  sayinof,  Who 
is  this  which  speaketh  blasphemies  ? 
%Vho  can  forgiTe  •  sins,  but  Ged 
alone  t 

'2-3  But  when  Jesus  perceived 
their  thoughts,  he,  answerinof,  said 
unto  them,  What  reason  ye  in  your 
hearts  ? 

C3  Whether  is  easier,  to  say,  Thy 
sins  be  forgiven  thee;  or  to  say, 
Kise  up  and  walk  ? 

04  Bh;  that  ye  may  know  that 
the  Son  of  man  haih  power  upon 
earth  to  forgive  sins,  (he  said  unto 
\he  sick  of  the  paisy.^  I  say  unto 
thee.  Arise,  and  *  take  up  thy  couch, 
and  go  unto  thine  house. 

05  And  immediately  he  rose  up 
before  them,  and  took  up  that 
whereon  he  lay.  and  departed  to 
his  own  house,  gflorifying  GcJ. 

So  And  they  were  all  c mazed, 
and  *  tliev  srloriiied  God,  and*  were 


«  IV-Sio.  lOSa  130.4.  Is-MS.  43.55. 
*Jnc  5.5^,13.      c  Ac-4-21.   GaI.l-34.       rfv.8. 

19.  The  /i7»a^-  See  Matt.  ix.  1—7. 

27—^:.  See  :\Ia:;.  ix.  ^—13. 

C9.  ATimV  Ai.m  a  grxitt  f'zas:.  This 
cirou:r.sUi:'..-i'  ^laStAetc,  or  Lev',  ns  he 
is  here  caiUd.  hSs  omitted.  It  shows 
how  little  inoliaed  the  evansrelists  are  to 
say  any  thing  in  fevor  of  themselves,  or 
to  praise  tHemselves,  True  reli^on 
does  not  seek  to  commend  itself,  or  to 
ppeak  of  what  it  does,  even  when  it  is 
doae  tor  the  Son  of  God.  It  seeks  re- 
tiremeni :  delights  ra:her  in  the  con- 
friousaess  of  doing:  well,  than^in  i:s 
being  known ;  and  leaves  i»s  good  deeds 
to  be  spoken  of.  if  spoken  ot'^ht  a!!,  by 
others.  This  is  airreeable  to  the  direc- 
tion of  Solomon  Prov.  xxvii.  0^ :  '•  Let 
another  man  praise  thee,  and  not  tiiine 
twn  mouth."  This  feast  was  made 
expressly  tor  our  Lord,  and  attended  by 
I.-.  -  ns.  probably  men  of  wiok- 

t  .  azid  it  is  not  improbable 

:  ■  go*  them  together  tor  the 

parpoc^  of  briiiginsr  them  into  contact 
%vith  oar  Lord,  to  do  them  good.  Our 
^a^-iou^  did  not  refuse  to  go,  and  to  z 


LUKE.  [A.D.30. 

'  filled  with  fear,  saying.  We  have 
■  seen  strange  things  to-day. 

07  And  *  after  these  things  he 
went  forth,  and  saw  a  publican, 
named  Levi,  sitting  at  the  receipt 
of  custom  :  and  he  said  unto  him. 
Follow  me. 

OS  And  he  left  all,  rose  up,  and 
followed  him. 

09  And  liCvi  made  him  a  great 
feast  in  his  own  house  :  and  -^  there 
was  a  great  company  of  publicans 
and  of  others  that  sat  down  with 
ihem. 

SO  But  their  scribes  and  Phari- 
sees murmured  agfainsthis  disciples, 
saying.  Why  do  ye  eat  and  drink 
with  publicans  and  sinners  ? 

ol  And  Jesus,  answering,  said 
unto  them.  They  that  are  whole 
need  not  a  physician;  f  but  they 
tiiat  are  sick. 

80  I  came  not  to  call  the  right- 
;  eons,  but  sinners*  to  repentance. 

33  And  they  said  unto  him.  Why 

do  the  disciples  of  John  fast  often, 

e  Matt.9.i).&c.      .Mar-^i-K^         /c.l5.i.&c, 

rJeji-ii      ALu.15.7,10.    1C«^.6.^1J.    111. 

jl.]5.    ^Pe.aP. 


too,  at  the  risk  of  being  accused  as  a 
I  gluttonous  man  and  a  y^ine-bibber,  a 
I  friend  of  publicans  and  sinners.  Matt 
•  xi.  19.  But  his  motives  were  pure.  In 
the  thing  itself  there  was  no  harm.  It 
afibrded  an  opportunity  of  doing  good 
and  we  have  no  reason  to  doubt  that  it 
was  improved  by  the  Lord  Je*"vs.  Hap- 
py would  it  be  if  ail  the  great  feasts  that 
are  made,  were  made  m  honor  of  our 
[  Lord.  Happy,  if  he  would  be  a  wel 
come -guest  ihea-e:  and  happy  if  minis. 
ter^  and  pious  people  wiio  anend  them 
demeaned  themselves  as  die  Lord  Jesus 
did.  and  they  were  made  the  means  ot 
advancing  his  kiti^om.  But.  alas  I  there 
are  few  places  \vhere  our  L<3rd  would 
be  it;?  unvcelco'ne  as  at  great  feasts:  and 
few  places  that  serve  so  mu?h  to  render 
the  mind  more  gross,  dissipated,  and 
irreligious. 

?3— 39.  See  this  pasi^ge  illustrated 
in  Matt.  ix.  14 — 17. 

39.    Harins^  drunk-  old    trine.    &c. 

Wine  increases  its  strength  and  davor, 

.  and  its  mildness  and  mellowness,  bw 


A.  D.  30.] 


CHAPTER  VI. 


4d 


and  nj'<jke  prayer?,  and  likewise  fAe    into  new  bottles;  and  both  are  pro- 
dinciplts  of   the    Pharisees;    bat  *   served, 

ihir;e  eat  and  drink  !  w9  No  man  also  baviog  ^rank 

31  And  he  said  uato  them,  Can    old  wir^  etniicrhtway  desireth  new : 
ye  make  t^ie  children  of  the  bride-   (or  he  eaith.  The  oW  *  is  better, 
chamber  fast,  while  the  bridegroom    .  CHAPTER  Vl. 

to  with  them  ?  i    A  ND  -^  it  came  to   pass  on  the 

35  But  the  days  will  come  whea  "  xjL  second  sabbath  after  the  first, 
the  bride^oom  shall  be  takeo  away  that  he  went  through  the  corr.-£elds, 
from  them,  and  thea  shall  they  fast  acKi  his  disciples  placked  the  ears 
''  in  those  days.  of  corn,  and  did  eat,  rubbing  ikem 

36  And  "  he  spake  also  a  parable   io  their  har»ds. 

unlotheru:  No  man  potteth  a  piece  2  And  certain  of  the  Pharisees 
of  a  new  grarment  upon  an  old  ;  if  said  unto  them,  "VN  hy  do  ye  thai 
otherwise,  irienbotn  the  new  roakeia  which  '  is  not  lawful  to  do  on  the 
a  rent,  and  the  piece  that  wats  iaJcen  sabbaih-daj'sl 
out  of  the  now  agreeth  not  •*  ^fith  .  3  A.nd  Jesus  answering  them, 
the  old.  °  ..        I  said.  Have  ye  not  read  so  much  as 

37  And  no  roan  putteth  new  wine  this,  what  *  David  did,  when  him- 
into  old  bottles;  else  the  new  wine  self  wasan  hungered, and  they  which 
will  burst  the  bottles  and  be  spilled,    were  with  hira  ; 

and  the  bottles  shall  perish.  I      4  How  he  went  into  the  house  of 

38  But  new  wine  must   be  pot   God,  and  did  take  and  eat  the  shew- 

ac.7.34,35.  »  Is.S.li  c  Mattil.l6,]7.  «JeC]6.  /Matl.lilJtc-  >Iar3.234cC. 
Mar.2.21,^    rfLe.l9.iC>.  Dfc.2iUl.  3Cor.6.iC    g- Ex-SO-lCL    le-iS-lS.      i  1  Sa^J.6. 


ace,  and  the  old  is  thereibre  preferable- 
Tiiey  who  had  lasted  such  rnild  and ' 
mellow  wine  would  not  readily  drink 
the  coHjparativeiy  sour  and  astringent 
juice  of  the  grape  as  it  came  kom  lite 
press.  The  mebsdng  of  this  proverb  in 
this  place  seems  to  be  this.  You, 
Pharisees.  w=h  to  draw  ray  discipies 
to  the  anitere  and  rigid  duties  of  the 
ceremonial  law — to  feisdng,  and  painful 
rites.  But  they  have  ciHne  under  a 
milder  system.  They  have  tasted  the 
gentle  and  tender  blessings  of  ibe  gos- 
pel. They  have  no  re^«^  for  your  stem 
and  harsh  requirements.  To  insist  now 
on  their  observing  them,  would  be  like 
telling  a  man  who  had  tasted  of  good, 
rifje,  and  mild  wine,  to  partake  ot  that 
which  is  sour  and  unpalatable.  At  the 
proper  time  all  this  wii.!  be  regarded. 
But  ef  pregent  to  teach  them  to  fast  j 
when  they  see  no  occasion  for  it ;  when  ' 
they  are  full  of  joy  at  the  presence  of 
their  Master,  would  be  like  putting  a 
piece  of  new  cloth  on  aa  old  garment ; 
or  new  v.Tiie  into  old  bottles  ;  or  drink- 
ing unpleasant  wine,  after  one  had  . 
lasted  that  which  was  pleasanter.  It 
would  all  be  ill-timed,  inappropriate, 
and  inco?igruou3. 
Vol.  II.  —  u 


CHAPTER  \X 
1 — 11.  See  tins  passage  eiqpiained  in 
Notes  on  ZVIatt.  liL  1 — 13. 

1.  Second  ta^Jwlh  after  ihejirst.   See 

Matt.  xii.  1.  This  phrase  has  given 
great  perplexity  to  commecta'^rs.  A 
literal  translation  would  be,  '"on  the 
sabbath  called  itcond  prime,'''  or  second 
first  sabbath.  The  word  occurs  lio- 
where  else  in  any  writing.  It  is,  there- 
fore, exceedingly  difficult  of  interpreta 
lion.  The  most  natuxal  and  easy  in- 
terpretation is  that  proposed  by  Scaiiger. 
The  second  day  of  the  passover  was  a 
great  fesrlval,  oa  which  the  wave-sheaf 
was  o&red.  Lev.  xxiii.  11.  From  ikat 
day  they  reckoned  teten  vxeks,  or  ^ven 
sahbaths  to  the  day  of  pentecost.  The 
first  gabbath  after  liiat  second  day  waa 
called  the  second  prime,  or  iaejirst  fi-om 
the  second  day  of  the  feaeu  The  second 
sabbath  was  called  the  second  seooiid, 
or  the  second  sabbam  from  the  second 
day  of  the  feast  •  the  third,  the  ilard 
second.  k.c.  Tnis  day,  therefore,  on 
which  tbe  S^viotir  went  through  the 
fields,  was  .ae  first  sabbath  that  occur- 
red after  the  second  day  of  the  feast. 
^  Pi-ut^ans  them  in  their  }iands.  The 
word  cora  here  aaeaas  v.heal  or  barLey. 


50 


LUKE. 


[A.  D.  30. 


bread,  and  gave  also  to  them  that 
were  with  him ;  wliich  it  is  not 
lawful  "  to  eat,  but  for  the  priests 
alone  1 

5  And  be  said  unto  them.  That 
the  Son  of  man  is  Lord  also  of  the 
sabbath. 

6  And  ^  it  came  to  pass  also  on 
another  sabbath,  that  he  entered  in- 
to the  synagogue,  and  taught;  and 
there  was  a  man  whose  right  hand 
was  withered. 

7  And  the  scribes  and  Pharisees 
watched  him,  whether  be  would 
heal  on  the  sabbath-day,  '  that  they 
might  find  an  accusation  against 
him. 

B  But  he  knew  their  thoughts,'* 
and  said  to  the  man  which  had  the 

a  Le.24.9.  &  Matt.]2.10,&;c.  Mar.:il.&:c. 
c.13.14.  14.3.      c  Jno.D.lti.      rf  Job  4-i.2. 


and  not  maize,  as  with  us.  They  rub- 
bed it  in  their  hands,  to  separate  the 
grain  from  the  ehalf. 

6.  But  he  linew  their  thoughts.  lie 
knew  their  thoughts — tlieir  dark  mali- 
cious designs — by  the  qttestio/i  which 
they  proposed  to  him,  whether  it  was 
lawful  to  heal  on  the  sabbath  days. 
(Matthew  )  In  reph/  to  their  question, 
Jesus  asked  them  whether  they  would 
not  release  a  sheep  on  the  sabbath-day, 
if  it  was  fallen  into  a  pit ;  and  also  ask- 
ed them,  whether  it  was  better  to  do 
good  than  to  do  evil  on  that  day  ?  im- 
plying that  to  omit  to  do  good  v.as,  in 
fact,  doing  evil. 

11.  Were  filled  with  mndne^a.  Prob- 
ably :  1st.  Because  he  had  shown  bis 
lioioer  to  work  a  miracle.  2d,  Because 
be  had  shown  his  power  to  do  it  con- 
trary to  what  they  thought  was  right. 
3d.  Because  by  doing  it  he  had  shown 
that  he  was  from  God,  and  that  they 
were,  therefore,  v)rong  in  their  views 
of  the  sabbath.  And,  itb.  Because  he 
had  shown  no  respect  to  their  vieios 
of  what  the  law  of  God  demanded. 
Pride,  obstinacy,  malice,  and  disap- 
pointed self-confidence  were  all  com- 
bined, therefore,  in  producing  madness. 
Nor  were  they  alone.  I\Ien  are  often 
tmraged  because  ottii^rs  do  good  in  a 
vmy  which  they  do  not  approve  of  God 
gives  success  to  others,  and  because 
God  has  not  accommodated  himself  to 


withered  hand,  Rise  *  up,  and  stand 
forth  in  tlie  midst.  And  he  arose, 
and  stood  forth. 

9  Then  Jesus  said  unto  -them,  I 
will  ask  you  one  thing;  Is  it  law- 
ful on  the  sabbath-days  to  do  good, 
or  to  do  evil  1  to  save  life,  or  to  de- 
stroy ii  ? 

10  And  looking  -''  round  about 
upon  them  all,  he  said  unto  the  man, 
Stretch  forth  thy  band.  And  he 
did  so :  and  his  hand  was  restored 
whole  as  the  other. 

11  And  they  were  filled  with 
madness ;  and  communed  ^  one 
with  another  what  they  might  do 
to  Jesus. 

12  And  '*  it  came  to  pass  in  those 

days,  that  he  went  out  into  a  moun- 

cIs.4-2.4.  Luke  14.  3.  /Mar.3.5.  ^  Ps.2. 
1,2.       A  Matl.14.23. 


/.Ae*>  views  of  what  is  right  and  done  it 
in  the  way  which  they  would  have  pre- 
scribed, they  are  enraged  and  lill«d 
with  envy  at  men  more  successful  than 
themselves.  ^  Communed  one  with 
another.  Spo^ie  together,  or  laid  a 
plan. 

12.  A  mounlai?i.     Jesus  was  accus- 
tomed to  resort  to  such  places  to  hold 
communion  with   God.     Mark  vi.  46. 
He  did  it  because  it  was  retired,   free 
from  interruption,  and  fitted  by  inipres- 
siveness    and    grandeur    to    raise    the 
thoughts  to  the  God  that  bad  formed  the 
high  hills,  and  the  deep  shaded  groves. 
II  All  night  in  prayer  to  God.     There 
has  been  a  diiference  of  opinion  about 
this  passage,  wlietber  it  means  that  he 
spent  the  night  in  the  act  of  praying  lo 
God,  or  in  a  place  of  prayer.     The  Jews 
had  places  of  prayer — called  oratorios — 
built  out  of  their  cities  or  towns,  where 
they  could  retire  from  the  bustle  of  a 
city,  and  hold   communion  with   God. 
I  They  were  built  on  the  banks  of  rivers 
!  (compare  Acts  xvi.  13),  or  in  groves,  or 
I  on  hills.     They  were  rude  enclosures, 
j  made  by  building  a  rough  wall  of  stone 
j  around  a  level  piece  of  ground,  and  ca- 
pable of  accommodating  a  small  num- 
1  l)er  who  might  resort  thither  to  pray. 
But  the  more  probable  opinion  is,  that 
he  spent  the  whole  night  in  -supplica- 
tion.    For:  1st.    This  is   the   obvious 
meamngofthe  passage      2d.  The  ob- 


A.D.  30.] 

tain  "  to  pray,  and  continued  all 
night  in  prayer  to  God. 

13  And  when  it  was  day,  he  call- 
ed unfo  him  his  disciples  :  «nd  of 
them  he  chose  twelve,  *  whom  also 
he  named  Apostles; 

l-i  Simon  (whom  *=  he  also  named 
Peter),  and  Andrew^  his  brother, 
James  and  John,  Philip  and  Bar- 
tholomew, 

15  Matthew  and  Thomas,  James 
the  son  of  Alpheus,  and  Simon  call- 
ed Zelotes, 

16  And    Judas  ^  the   brother   of 
Mar.3.]3. 


CHAPTER  VI. 


51 


iMatt.lO.l.&c. 
d  Jude  1. 


a  Matt.6.6. 
6.7.      cJno.1.42 


ject  for  which  he  went  out  was  to  pray. 
3d.  It  was  an  occasion  of  great  import- 
ance. He  was  about  to  send  out  his 
apostles ;  to  lay  the  foundation  of  his 
religion  ;  and  he  therefore  set  apart  this 
time  specially  to  seek  the  divine  bless- 
ing. 4th.  It  was  no  unusual  thing  for 
Jesus  to  spend  much  time  in  prayer; 
and  we  are  not  to  wonder  that  he  pass- 
ed an  entire  night  in  supphcation.  If 
it  be  asked  why  Jesus  should  pray  at 
all  if  he  was  divine,  we  answer,  that  he 
was  also  a  man  —  a  man  subject  to  the 
same  sufferings  as  others,  and  as  a  man 
needing  the  divine  blessing.  There  is 
no  more  inconsistency  in  his  pratjing, 
than  there  was  in  his  eating.  Both 
were  means,  and  belli  equally  consist- 
ent whh  his  being  divine.  But  Jesus 
v»-as  also  Mediator,  and  as  such  it  was 
proper  to  seek  the  divine  direction  and 
blessing.  In  this  case,  Jesus  has  set 
us  an  example  that  we  should  fol- 
low in  his  steps.  In  great  emergencies, 
when  we  have  important  duties,  or  are 
about  to  encounter  special  difiicullies, 
we  should  seek  the  divine  blessing  and 
direction  by  prayer.  We  should  set 
apart  an  unusual  portion  of  time  for 
supphcation.  Nay,  if  we  pass  the  v)hole 
night  in  prayer,  it  should  not  be  charged 
as  enthusiasm.  Our  Saviour  did  it. 
Men  of  the  world  often  pass  whole 
nights  in  plans  of  gain,  or  in  dissipation, 
and  shall  it  be  esteemed  strange  that 
Christians  should  spend  an  equal  por- 
tion of  time  in  the  far  more  important 
business  of  rehdon  ? 

13—16.  See  "Note,  Matt.  x.  1—4. 

17.  And  stood  in  theplain.  It  is  not 
affirmed,  however,  that  he  stood  in  the 


James,  and  Judas   Iscariot,  which 
also  was  the  traitor. 

17  And  he  came  down  with 
them,  and  stood  in  the  plain,  and 
the  company  of  his  disciples,  and 
a  great  multitude  of  people  out  of 
all  Judea  and  Jerusalem,  and  from 
the  sea-coast  of  Tyre  and  Sidon, 
which  came  to  hear  him,  and  to  be 
healed  ^  of  their  diseases  ; 

18  And  they  that  were  vexed 
with  unclean  spirits,  and  they  were 
healed. 


e  Matt.4.25,&c.    IVIar.3.7,&c. 
107.17-20. 


/Pe.103.3 


plain  when  he  delivered  the  following 
discourse. — There  has  been  some  doubt 
whether  the  following  discourse  is  the 
same  as  that  recorded  in  the  5th,  6th, 
and  7th  chapters  of  Matthew  ;  or  whe- 
ther our  Saviour  repeated  the  substance 
of  that  discourse,  and  that  Luke  record- 
ed it  as  he  repeated  it.  The  reasons 
which  have  led  many  to  suppose  that 
they  refer  to  the  same,  are  :  1st.  That 
the  beginning  and  the  close  are  alike. 
2d.  That  the  suhstance  of  each  is  the 
same.  And,  3d.  That  after  the  dis- 
course was  delivered,  both  affirm  that 
Jesus  went  to  Capernaum,  and  healed 
the  servant  of  the  centurion.  Matt.  viii. 
5—13.  Luke  vii.  1—10.  On  the  other 
hand,  Mattheio  says  that  the  sermon 
was  delivered  on  the  mountain  (Matt. 
V.  1) ;  it  is  thought  to  be  implied  that 
Lulie  affirms  that  it  was  in  the  plain. 
Matthew  says  that  he  sat  ;  Luke  that 
he  stood.  Yet  there  is  no  reason  to 
suppose  that  tliere  is  a  difference  in  the 
evangelists.  Jesus  spent  the  night  on 
the  mountain  in  prayer.  In  the  morn- 
ing he  descended  into  the  open  plaui, 
and  healed  many.  There  is  no  impro- 
priety in  supposing  that  he,  being  press- 
ed by  multhudes,  might  retire  after- 
wards into  the  mountain  again,  where 
the  people  might  be  more  conveniently 
arranged  and  seated  to  hear  him.  There 
he  sat,  as  recorded  by  Matthew,  and 
delivered  the  discourse.  For  it  is  to 
be  observed  that  Luke  does  not  say  that 
he  delivered  the  sermon  on  the  plain, 
but  onlv  that  he  healed  the  sick  there. 
IT  Tyre  'and  Sidon.  See  Note,  Matt 
xi.  21. 

18.    Fexed.     The  word  v-x  with  ua 


52 


19  And  the  whole  multitude 
sought  to  touch  "  him:  for  *  there 
went  virtue  out  of  him,  and  healed 
them  all. 

20  And  •=  he  lifted  up  his  eyes  on 
his  disciples,  and  said,  Blessed  be 
ye  '^  poor  :  for  your's  is  the  kingdom 
of  God. 

21  Blessed  are  ye  that  hunger  * 
now  :  for  ye  shall  he  filled.-^  Bless- 
ed are  ye  that  weep  ^  now  :  for  ye 
shall  laugh. 

23  Blessed  are  ye  when  men 
shall  hate  ''  you,  and  when  they 
shall  separate  '  you  from  their  com- 
pany,  and  shall  reproach  you^  and 
a  Nu.21.8,9.  Malt. 14.36.  Jno.3.14,15. 
ftMar.5.30.  c.8.46.  c  Matt.5.2,&c.  d  ia.. 
2.5.  cls.55.].  /Ps.lt)7.9.  ^  Is.6].3.  Re. 
2J.4.     h  Jno.17.14.     i  1  Pe.2.19,20.  3.14.  4.14. 


LUKE.  [A.  D.30 

cast  out  youi  name  as  evil,  for  the 
Son  of  man's  sake. 

23  Rejoice-'  ye  in  that  day,  and 
leap  for  joy:  for,  behold,  your  re- 
ward is  great  in  heaven :  for  in  the 
like  manner  *  did  their  fathers  unto 
the  prophets. 

21  But  woe  unto  you  that  are 
rich !  for  ye  have   received  "•  your 
consolation. 

25  Woe  unto  you  that  are  full  !  " 
for  ye  shall  hunger.  Woe  unto  you 
that  laugh  "  now  !  for  ye  shall  mourn 
and  weep. 

26  Woe  unto  you  when  all  men 
shall    speak    well   p   of   you !    for 

j  Ac.5.41.  Col. 1.24.  Ja.1.2.  k  Ac.7.52. 
He. 11.32-3!).  /  Ha.2.9.  Ja.5.1.  ni  c.lG.25. 
7J  Is.28.7.  65.13.  oPr.14,13.  Ep.5.4.  i;Jno. 
J5.19.    lJno.4.5. 


raeans  to  provoke,  or  irritate  by  petty 
provocations.  Here  it  means,  however, 
to  afflict,  to  torment-^denoting  deep  and 
heavy  trials.  IF  Unclean  spirits.  De- 
mons that  were  impure  and  unholy, 
having  a  delight  in  tormenting,  and  in 
inflicting  painful  and  loathsome  diseases. 

19.  Virtue.  Healing  power.  See 
Note,  Mark  v.   30. 

20 — 19.  See  this  passage  fully  illus- 
trated in  the  sermon  on  the  mount,  in  the 
5th,  6th,  and  7th  chapters  of  Matthew. 

21.  That  hunger  now.  Matthew  has 
it,  "  that  hitnger  and  thirst  after  right- 
eousness." Matthew  has  expressed 
more  fully  what  Luke  has  briefly,  but 
there  is  no  contradiction. 

24 — 26.  These  verses  have  been  omit- 
ted by  Matthew.  They  seem  to  have 
been  spoken  to  the  Pharisees.  ^\  Who 
are  rich.  In  this  world's  goods.  They 
.oved  thetn  ;  they  had  sought  for  them  ; 
they  found  their  consolation  in  them. 
It  implies,  farther,  that  tliey  would  not 
seek  or  receive  consolation  from  the 
gospel.  They  were  proud,  and  would 
not  seek  it :  satisfied,  and  did  not  desire 
it :  filled  with  cares,  and  had  no  time 
or  disposition  to  attend  to  it.  All  the 
ronsolatioTi  which  they  had  reason  to 
uxpect,  they  had  received.  Alas  !  how 
poor  and  worthless  is  s^ich  consolation, 
compared  with  that  which  the  gospel 
would  give.  H  Wo  unto  you  thai  are 
full !  Not  hungry.  Satisfied  with 
(heir  wealth,  and  not  feeling  their  need 
of  any  thing  better  than  earthly  wealth 


can  give.  Many,  alas  !  are  thus  full. 
They  profess  to  be  satisfied.  They 
desire  nothing  but  wealth,  and  a  suf- 
ficiency to  satisfy  the  wants  of  the  body. 
They  have  no  anxiety  for  the  riches 
that  shall  endure  for  ever.  IT  Ye  shall 
hunger.  Your  property  shall  be  taken 
away  ;  you  shall  leave  it  ;  or  you  shall 
see  that  it  is  of  httle  value.  And  then 
you  shall  see  the  need  of  something 
better ;  feel  5'our  want,  and  wretched- 
ness, and  shall  hunger  for  something 
to  satisfy  the  desires  of  a  dying,  sinful 
souk  If  That  laugh  now.  Are  happy, 
or  thoughtless,  or  gay,  or  filled  with 
levity,  tl  Shall  mourn  and  weep.  The 
time  is  coming  when  you  shall  sorrow 
deeply.  In  sickness,  in  calamity,  in 
the  prospect  of  death,  in  the  fear  of 
eternity,  your  laughter  shall  be  turned 
into  sorrow.  There  is  a  place  where 
you  cannot  laugh  ;  and  there  you  will 
see  the  folly  of  having  passed  the  proper 
time  of  preparnig  for  such  scenes  in 
levity  and  folly.  Alas  !  how  many  thus 
spend  their  youth.  And  many  weep 
when  it  is  too  late.  God  gives  them 
over,  and  laughs  at  their  calamity,  and 
mocks  when  their  fear  comes.  Prov.  i. 
26.  To  be  happy  in  such  scenes,  it  is 
necessary  to  be  sober,  humble,  pious  in 
early  life.  Then  we  need  not  weep  in 
he  day  of  calamity  :  there  is  no  terror 
in  death  :  there  is  nothing  to  fear  iathe 
grave. 

26.    When  all  men  shall  speak  well  of 
you.     When  they  shall  praise  or  ap. 


A.D.30.] 


CHAPTER  VT. 


53 


so  did  their  fathers  to  the  false  pro- 
phets. 

27  But  I  say  unto  you  which 
hear,  Love  '^  your  enemies,  do  good 
to  them  which  hate  you ; 

28  Bless  them  that  curse  you, 
and  *  pray  for  them  which  despite- 
ful ly  use  you. 

29  And  "=  unto  him  that  smiteth 
thee  on  the  one  cheek  offer  also  the 
other ;  and  him  '^  that  taketh  away 
thy  cloak  forbid  not  to  take  ihy  coat 
also. 

30  Give  *  to  every  man  that  ask- 
eth  of  thee;  and  of  liim  that  taketh 
away  thy  goods  ask  ihem  not  again. 

31  And  /  as  ye  would  that  men 
should  do  to  you,  do  ye  also  to  them 
likewise. 

32  For  if  ye  love  them  which 
love  you,  what  thank  have  ye  ]  for 
sinners  also  love  those  that  love 
them. 

33  And  if  ye  do  good  to  them 
which  do  good  to  you,  what  thank 

a  Ex.23.4,5.  Pr.25.21.  Matt.5.44.  ver.35. 
Ro.12.20.  ic.23.34.  Ac.T.IjO.  cMatt.o.39 
d  1  Cor.6.7.  e  De. 15.7,8,10.  Pr.19.17.  21. 
26.    Matt.5.42,&c.      /Matl.7.12. 

plaud  you.  The  world  will  not  praise 
or  applaud  my  doctrine.  They  are  o-p- 
posed  to  it.  And  therefore  if  they  speak 
well  of  you  and  of  your  teaching,  it  is 
proof  that  you  do  not  teach  the  true 
doctrine.  If  ndt,  then  there  will  be 
v/oe  upon  you.  If  men  teach  false  doc- 
trines for  true  ;  if  they  declare  that  God 
has  spoken  what  he  has  not  Spoken, 
and  if  they  oppose  what  he  has  deliver- 
ed, then  heavy  punishments  ^^^ll  await 
them.  ^  For  so  did  their  fathers.  The 
fathers  or  ancestors  of  this  people,  the 
ancient  Jews.  ^  To  the  false  prophets. 
Men  who  pretended  to  be' of  God — who 
delivered  their  ou'7i  doctrines  as  the  truth 
of  God,  and  accommodated  themselves 
to  the  desires  of  the  people.  Of  this 
number  were  the  prophets  of  Baal,  and 
the  false  prophets  who  appeared  in  the 
time  of  Jeremiah,  &c. 
27,  28.  See  Matt.  v.  44,  45. 

29.  See  Matt.  v.  39,  40. 

30.  See  Matt.  v.  42. 

31.  See  Matt.  vii.  12. 
32—36.  See  Matt.  v.  46—48. 

5* 


have  ye  ]  for  sinners  also  do  even 
the  same. 

34  And  if  ye  lend  to  them  of 
whom  ye  hope  to  receive,  what 
thank  have  ye?  for  sinners  also 
lend  to  sinners,  to  receive  as  much 
again. 

35  But  love  ye  your  enemies,  » 
and  do  good,  and  lend,  *  hoping  for 
nothing  again;  and  your  reward 
shall  be  great,  and  *  ye  shall  be  the 
children  of  the  Highest ;  for  he  is 
kind  unto  the  unthankful,  and  to 
the  evil. 

36  Be  ye  therefore  merciful,  as 
your  Father  also  is  merciful. 

37  Judge  J  not,  and  ye  shall  not 
be  judged  :  condemn  not,  and  ye 
shall  not  be  condemned :  forgive, 
and  ye  shall  be  forgiven  : 

38  Give,  and  it  shall  be  given  * 
unto  you ;  good  measure,  pressed 
down,  and  shaken  together,  and 
running  over,  shall  men  give  into 
your  bosom.^     For  "*  with  the  same 

^ver.27.  A  Ps.37.26.  112.5.  i  Matt.5. 
45.  jMatt.7.].  A:  Pr.19.17.  Matt.10.42. 
/  Ps.79,12.  m  Matt.  7.2.  Mar.4.24.  Ja.2. 
13. 


37_42.  See  Matt.  vii.  1—9. 

38.  Good  vieasure.  They  shall  give 
you  good  measure,  or  full  measure.- 
^  Pressed  down.  As  figs  or  grapes 
might  be,  and  thus  many  more  might 
be  put  into  the  measure.  ^  Shaken  to- 
gether. To  make  it  be  more  compact, 
and  thus  to  give  more.  ^  Running  over. 
So  full  that  the  measure  would  over- 
llow.  IT  Sliall  men  give.  This  is  said 
to  be  the  reward  of  giving  to  the  poor 
and  needy.  And  the  meaning  is  that 
the  man  who  is  liberal  shall  find  others 
hberal  to  him  in  dealing  wuh  them,  and 
when  he  is  also  in  circumstances  of 
want.  A  rhan  who  is  himself  kind  to 
the  poor — who  has  that  character  estab- 
lished—  shall  find  many  who  are  ready 
to  help  him  abundantly  when  he  is  in 
want.  He  that  is  parsimonious,  close, 
niggardly,  shall  find  few,  or  none,  who 
will  aid  him.  IT  In  your  bosom.  That 
is,  to  you.  The  word  bosom  here  has 
reference  to  a  custom  among  oriental 
nations  of  making  the  bosom  or  front 
part  of  their  garments  large,  so  that  a? 


M 


LUKE. 


[A.  D.30. 


measure  that  ye  mete  withai,  it  shall 
be  measured  to  you  again. 

39  And  he  spake  a  parable  unto 
them :  Can  *  the  blind  lead  the 
blind  ]  shall  they  not  both  fall  into 
the  ditch] 

40  The  *  disciple  is  not  above  his 
master  :  but  every  one  ^  that  is  per- 
fect shall  be  as  his  master. 

41  And  why  beholdest  thou  the 
mote  that  is  in  thy  brother's  eye, 
but  perceivest  not  the  beam  that  is 
in  thine  own  eye  1 

42  Either  how  canst  thou  say  to 
thy  brother,  Brother,  let  me  pull 
out  the  mote  that  is  in  thine  eye, 
when  thou  thyself  beholdest  not 
the  beam  that  is  in  thine  own  eye? 
Thou  hypocrite  !  cast  <=  out  first  the 
beam  out  of  thine  own  eye,  and 
then  shalt  thou  see  clearly  to  pull 
out  the  mote  that  is  in  thy  brother's 
eye. 

43  For  '^  a  good  tree  bringeth 
not  forth  corrupt  fruit ;  neither 
doth  a  corrupt  tree  bring  forth  good 
fruit. 

44  For  *  every  tree  is  known  by 
his  own  fruit :  for  of  thorns   men 

a  Matt.15.14.  b  Matt.10.24.  J«o.l3.16. 
15.20.  1  or,  shall  be  perfected  as  his  master. 
c  Pr.18.17.  Ro.2.1,i>IAc.  d  Matt.7.16,17. 
e  Matt.  12.33.      ^  ^  grape. 


tides  could  be  carried  in  them,  answer- 
ing the  purpose  of  our  pockets.  Com- 
pare Ex.  iv.  6,  7.  Prov.  vi.  27.  Ruth 
iii.  15. 

39.  A  parable.  A  proverb,  or  simili- 
tude.    See  Matt.  xv.  14. 

40.  The  disciple  is  not,  &c.  The 
learner  is  not  above  his  teacher,  does 
not  know  more,  and  must  expect  to  fare 
no  better.  This  seems  to  have  been 
spoken  to  show  them  that  they  were 
not  to  expect  that  their  disciples  would 
go  heyoiid  them  in  attainments  ;  that  if 
they  were  blind,  their  followers  would 
be  also;  and  that,  therefore,  it  was  inn- 
portant  for  thejn  to  understand  fully  the 
doctrines  of  the  gospel,  and  not  to  be 
bliH  leaders  of  the  blind.  *^  Everyone 
fJiaf   is  perfect.     The  word  rendered  is 


ble-bush  gather  they  ^  grapes. 

45  A -^  good  man  out  of  the  good 
treasure  of  his  heart  bringeth  forth 
that  which  is  good  ;  and  an  evil  man 
out  of  the  evil  treasure  of  his  heart 
bringeth  forth  that  which  is  evil : 
for  of  the  abundance  of  the  heart 
his  mouth  speaketh. 

46  And  why  call  ye  me,  ^  Lord, 
Lord,  and  do  not  the  things  which 
I  say  1 

47  Whosoever  cometh  to  me, 
and  heareth  my  sayings,  and  doelh 
them,  I  will  shew  you  to  whom  he 
is  like : 

48  He  ''  is  like  a  man  which 
built  a  house,  and  digged  deep,  and 
laid  the  foundation  on  a  rock  ;  and 
when  the  flood  arose,  the  stream 
beat  vehemently  upon  that  house, 
and  *  could  not  shake  it  ;  for  it  was 
founded  upon  a  rock.  ■' 

49  But  he  ''  that  heareth,  and  de- 
ath not,  is  like  a  man  that  without 
a  foundation  built  an  house  upon 
the  earth  ;  against  which  the  stream 
did  beat  vehemently,  and  immedi- 
ately it  fell ;  '  and  the  ruin  of  that 
house  was  great. 

/Matt.12.35.  ^  Mai. 1.6.  Matt.7.21.  2-5. 
11.  c.  13.25.  Ga.6.7.  h  Matt.7.25,26.  i  2 
Pe.1.10.  Jude24.  j  Ps. 46. 1-3.  62.2.  kin. 
1.24-26.      ZPr.28.18.    Hos.4.14. 


perfect  means  sometimes  to  repair  or 
me?id,  and  is  thus  applied  to  mending 
nets.  Matt.  iv.  21.  Mark  i.  19.  Hence 
it  means  to  repair  or  amend  in  a  moral 
sense,  or  to  make  whole,  or  complete. 
Here  it  means  evidently  thoroitghly  in- 
structed or  reformed.  The  Christian 
shall  be  like  his  master,  holy,  harmless, 
and  undefiled,  and  separate  from  sin- 
ners. He  shall  copy  his  example,  and 
grow  into  the  likeness  of  his  Redeemer, 
Nor  can  any  other  be  a  Christian. 

41,  42.  See  Matt.  vii.  3— -5. 

43,  44.  See  Matt.  vii.  16—18. 

4.5.  This  verse  is  not  found  in  the 
sermon  on  the  Mount,  as  recorded  by 
Matthew,  but  is  recorded  by  him  in  eh. 
xii.  35. 

4(3—49.  See  Matt.  vii.  21—27. 


4.D.30.]  CHAPTER   VIT.  55 

CHAPTER    V'll.  {      8  For  I  also  am  a  man  set  under 

l^OW  °-  when  he  had  ended  all  ,  authority,  havino- under  me  soldiers: 
lH  his  sayings  in  the  audience  of  [and  I  say  unto  '  o^ie,  Go,  and  he 
the  people,  he  entered  into  Gaper-  j  gceth ;  and  to  another,  Come,  and 
tiaum.  j  he  cometh  ;  and  to  my  servant,  Do 

2  And  a  certain  centurion's  set-  { this,  and  he  doeth  //. 

9  When  Jesus  heard  these  things, 
he  marvelled  at  him,  and  turned  him 
about,  and  said  unto  the  people  that 
followed  him,  I  say  unto  yon,  1  havo 
not  found  so  great  faith,  no,  not  in 
Israel. 

10  And  they  that  were  sent,  re- 
turning to  the  house,  found  the  ser- 
vant whole  that  had  been  sick. 

11  And  it  came  to  pass  the  day 
after  that  he  went  into  a  city  called 
Nain  ;  and  many  of  his  disciples 
went  with  him,  and  much  people. 

13  Now  when  he  came  nigh  to 
the  gate  of  the  city,  behold,  there 
was  a  dead  man  carried  out,  the  only 
son  of  his  mother,  and  she  was  a 
widow:  and  much  people  of  the 
city  was  with  her. 

13  And  when  the  Lord  saw  her, 
he  had  compassion  on  her,  and  said 
unto  her.  Weep  not. 

14  And  I'.e  came  and  touched  the 


vant,  who  was  dear  '  unto  him,  was 
sick,  and  ready  to  die. 

3  And  when  he  heard  of  Jesus, 
iie  sent  unto  him  the  elders  of  the 
Fews,  beseeching  him  that  he  would 
come  and  heal  his  servant. 

4  And  when  they  cam.e  to  Jesus, 
they  besought  him  instantly,  saying, 
Tiiat  he  was  worthy  for  whom  he 
should  do  this  : 

5  For  he  loveth  *=  our  nation,  and 
lie  hath  built  us  a  synagogue. 

6  Then  Jesus  went  with  them. 
And  when  he  was  now  not  far  from 
the  house,  the  centurion  sent  friends 
to  him,  saying  unto  him,  Lord, 
trouble  **  not  thyself;  fori  am  not 
worthy  that  thou  shouldest  enter 
under  my  roof: 

7  Wherefore  neither  thought  I 
inyself  Avorthy  to  come  unto  thee: 
but  say '  in  a  word,  and  my  servant 
shall  be  healed. 

a  Matt.8.5.&e.-  &Job31.]J.  Pc,29.21. 
«JKi.5.1.    Gal.5.6.    lJno.3.i4.  5.1^.  . 


CHAPTER  VII. 
1— Id.  See  Matt.  viii.  5—13. 

1.  In  the  audience  of  the  people.  In 
the  hearing  of  the  people. 

2.  Who  v:as  dear  unto  him.  That  is, 
he  was  vakiable,  trusty,  and  honored. 

4.  They  besought  him  instantly.  Ur- 
gently, or  earnestly.  7 /ft;  was  worthy. 
The  centurion.  He  had  showed  favor 
to  the  Jev.-a,  and  it  was  not  improper  to 
show  him  a  kindness. 

11.  A  city  called  Nain.  This  city 
was  in  Galilee,  in  the  boundaries  of  the 
tribe  of  Issa.cher.  It  was  about  two 
miles  south  of  Mount  Tabor,  and  not 
far  from  Capernaum.  It  is  now  a  small 
village  inhabited  by  Jews,  Mahometans, 
y.nd  Christians. 

12.  The  gate  of  the  city.  Cities  were 
surrounded  by  v/alls,  to  defend  them 
from  their  enemies.  They  were  enter- 
ad  througli  gates  placed  at  convenient 
di.«;iances  from  each  other.      in  most 


d  C.8.' 


<  Ps.  107.20,      1  This  man. 


cities  it  was  not  allowed  to  bury  the 
dead  witliin  the  walls.      Hence   they 
were  borne  to  some  convenient  burial 
place,  in  the  vicinity  of  the  city.     ^A 
dead  man  carried  out.     A  funeral  pro- 
I  cession.       Anciently    no    .Tews    were 
buried  within  the  walls  of  the  city,  ex- 
cept the  kings  and  distinguished  per- 
sons. 1  Sam.  xxviii.  3.  2  Kings  xxi.  18. 
The  custom  of  burying  within  cities, 
and    especially    \nthin    the    walls    of 
churches,  or  in  their  vicinhy,  had  its 
I  origin    among    Christians    very  early. 
I  Yet  perhaps  fev.'  customs  are  more  de- 
I  leterious  to  health  than  burials  within 
I  large  cities,  especially  within  the  walla 
j  of  frequented  buildings.      The  effluvia 
from   dead   bodies,  is  excessively  un- 
wholesome.     Burial  places  should  be 
in  situations   of  retirement ;    far  from 
the  tread  of  the  gay  and  busy  world, 
where  all  the  fcehngs  may  be  still  and 
■calm,  and  where  there  can  be  no  injury 


66 


LUKE. 


[A.D.  30 


^  bier .  and  they  that  ban;  Mm  stood 
still.  And  he  said,  Young  man,  I 
say  unto  thee,  "  Arise. 

15  And  he  that  was  dead  *  sat 
up,  and  began  to  speak.  And  he 
delivered  him  to  his  mother. 

16  And  there  came  a  fear  on  all : 
and  they  glorified  God,  saying,  That 
a  great  prophet  *=  is  risen  up  among 
us  ;  and.  That  ^  God  hath  visited 
his  people. 

17  And  this  rumour  of  him  went 
forth  throughout  all  Judea,  and 
throughout  all  the  region  round 
about. 

18  And  the  disciples  of  John 
shewed  him  of  all  these  things. 

19  And  *  John  calling  unto  him 
J  or,  €off.n.        a  c.8.54.     Ac.9.40.     Eo.4.17. 

ft  2  Ki. 4.3-2-37.    13.21.    Jno.11.44.       c  c.24.19. 

to  health,  from  the  mouldering  bodies 
of  the  dead. 

IG.  Came  a  fear  on  all.  An  aii'e,  or 
solemnity  at  the  presence  of  one  who 
had  power  to  raise  the  dead,  and  at  the 
miracle  which  had  been  performed. 
^  Glorified  God.  Praised,  or  honored 
God,  that  he  had  sent  such  a  prophet. 
'^  And  that  God  hath  visited  lies  people. 
Some  said  one  thing  and  some  another, 
but  all  expressing  their  belief  that  God 
had  showed  peculiar  favor  to  the  p>eo- 
ple.     TT  Hath  visited.     See  Luke  i.  68. 

The  raising  of  this  young  man  was 
one  of  the  most  decisive  and  instructive 
of  our  Lord's  miracles.  There  was  no 
doubt  tltat  he  w-as  dead.  There  could 
be  no  dekision,  and  no  agreement  to 
impose  oa  the  people.  He  came  near 
to  the  city  with  no  reference  to  this 
young  man  ;  he  met  the  funeral  proces- 
sion, as  it  were  by  accident ;  and  by  a 
word  he  restored  him  to  life.  All  those 
who  had  the  best  opportunity  of  judg- 
ing, the  mother,  the  friends,  believed 
him  to  be  dead,  and  were  about  to  bury 
him.  The  evidence  that  he  came  to 
life  was  decisive.  He  sat  up,  he  spake, 
and  all  were  impressed  with  the  full 
assurance  that  God  had  raised  him  to 
life.  Many  witnesses  were  present, 
and  none  doubted  that  Jesus,  by  a 
word,  had  restored  him  to  his  weeping 
mother. 

The  whole  scene  was  affecting.  Here 
was  a  widowed  mother,- who  was  fol- 


two  of  his  disciples,  sent  ikem  to 
Jesus,  saying.  Art  thou  he  that 
should  come  1  ^  or  look  we  for 
another  1 

20  When  ths  men  were  come 
unto  him,  they  said,  John  Baptist 
hath  sent  us  unto  thee,  saying,  Art 
thou  he  that  should  come  1  or  look 
we  for  another  1 

21  And  in  the  same  hour  he 
cured  many  of  tkeir  infirmities  and 
plagues,  and  of  evil  spirits  ;  and 
unto  rmny  that  tvere  blind  he  gave 
sight. 

22  Then  Jesus,  answering,  said 
unto  them.  Go  your  way,  and  tell  * 
John  what  things  ye  have  seen  and 
heard  ;  how  ^  that  the  blind  see,  the 

d  C.1.G8.  c  Matt.11.2.  /Zech.9.9.  g  Jno. 
1.46.      h  Is.35.5,6. 


lowing  her  only  son,  her  stay,  and  hope, 
to  the  grave.  He  was  borne  along,  one 
in  the  prime  of  life,  and  the  only  com- 
fort of  his  parent — impressive  proof  that 
the  young,  the  useful,  the  vigorous,  and 
the  lovely,  may  die.  Jesus  met  them 
— apparently  a  stranger.  He  approach- 
ed the  procession,  as  if  he  had  some- 
thing important  to  say — he  touched  tho 
bier,  and  the  procession  stood  still.  He 
was  full  of  compassion  for  the  weeping 
parent ;  and,  by  a  word,  restored  the 
youth,  stretched  upon  the  bier,  to  life. 
He  sat  up,  and  spake.  Jesus  therefore 
had  power  over  the  dead.  He  also  has 
power  to  raise  sinners,  dead  in  tres- 
passes and  sins,  to  life.  He  can  speak 
tlie  word  ;  and,  though  in  their  death 
of  sin  they  are  borne  along  towards 
ruin,  he  can  open  their  eyes  and  raise 
them  up,  and  restore  them  revived  to 
real  life,  or  to  their  friends.  Often  he 
raises  up  cliildren  in  this  manner,  and 
gives  them,  converted  to  God,  to  their 
iriends ;  imparting  as  real  joy  as  he 
gave  to  the  widow  of  Nain,  by  raising 
her  son  from  the  dead.  And  every 
child  should  remember,  if  he  has  pious 
parents,  that  there  is  no  xvay  in  which 
he  can  give  so  much  joy  to  them  as  by 
embracing  him  who  is  the  resurrection 
and  the  life,  and  resolving  to  live  ta  his 
glory.  _  .  _ 

19 — 35.  See  this  passage  explained 
in  Matthew  xi.  2—19. 

29.   The  people.     The  com.mon  peo 


CHAPTER  VII. 


A.  D.  30.J 

.ame  walk,  the  lepers  are  cleansed, 
the  deaf  hear,  the  dead  are  raised, 
io  the  poor  **  the  gospel  is  preach- 
ed. I 

23  And  blessed  is  /^e,  whosoever 
shall  not  be  offended  ^  in  me.  I 

24  And  when  the  messengers  of  ] 
John   were    departed,  he    began  to  { 
speak  unto  the   people   concerning 
John,  Wiiat  went   ye  out  into  the 
wilderness    for    to    see  1     A    reed 
shaken  with  the  wind  ] 

25  But  what  went  ye  out  for  to 
see  ]  A  man  clothed  in  soft  rai- 
ment ]  Behold,  they  which  are 
gorgeously  apparelled,  and  live  de- 
licately, are  in  kings'  courts.  '' 

26  But  what  went  ye  out  for  to 
see  1  A  prophet  1  "^  Yea,  I  say 
unto  you,  and  much  more  than  a 
prophet. 

27  This  is  he  of  whom  it  is  writ- 
ten, ^  Behold,  I  send  my  messenger 
before  thy  face,  which  shall  prepare 
thy  way  before  thee. 

ac.4.18.  Ja.2.5.  &  Is.8.14,15.  Matt. 11.6. 
13.57.  c.2.34.  Jno.6.Gti.  1  Co.  1.21-28.  c2 
Pa. 19.33.  Est.l.3,ll.  <fc.l.76.  e  Mal.3.1. 
c.l. 15-17. 


57 


pie. 


^   That   heard  h. 


That  heard 


John.  ^  The  publicans.  The  tax-ga- 
therers, the  worst  kind  of  people,  who 
had  however  been  converted.  IT  Justi- 
Jifd  God.  Considered  God  as  jnst  or 
ri^ht  in  the  counsel  which  he  gave  by 
John — to  wit,  in  calling  men  to  repent- 
ance, and  denouncing  future  wrath  on 
the  impenitent.  Compare  Matt.  xi.  19. 
■T  Being  iaplized.  Sec.  They  shorued 
that  they  approved  of  the  message  of 
God,  by  submitting  fo  the  ordinance 
which  he  commanded,  the  ordinance 
of  baptism.  This  verse  and  the  follow- 
ing are  rot  to  be  considered  as  the 
words  of  Luke,  but  the  continuation  of 
the  disco^jrse  of  our  Lord.  He  is  say- 
ing what  took  place  in  regard  to  John. 
Among  the  common  people  he  was  ap- 
proved and  obeyed  —  among  the  rich 
and  learned  he  was  despised. 

30.  Btit  the  Pharisees  and  laivyers  re- 
jected, iSwj.  It  appears  from  Matt.  iii.  7. 
•  hat  some  of  the  Pharisees  came  to  John 
lo  be  baptized;  but  still  thi?  is  entirely 
iOJ^jslstent  with  the  supposition  that  the 


28  For  I  say  unto  you.  Among 
those  that  are  born  of  women,  there 
is  not  a  greater  prophet  than  John 
the  Baptist :  but  he  that  is  least  in 
the  kingdom  of  God  is  greater  than 
he. 

29  And  all  the  people  that  heard 
him,  and  the  publicans,  justified  ^ 
God,  being  baptized  ^  with  the  bap- 
tism of  John. 

30  But  the  Pharisees    and  law 
yers  ^  rejected  the  counsel  ^  of  God  ' 
against  themselves,  being  not  bap 
tized  of  him. 

31  And  the  Lord  said,  Where- 
unto  »  then  shall  I  liken  the  men 
of  this  generation  1  and  to  what  are 
they  like  1 

32  They  are  like  unto  children 
sitting  in  the  market-place,  and  call- 
ing one  to  another,  and  saying,  We 
have  piped  unto  you,  and  ye  have 
not  danced ;  we  have  mourned  to 
yon,  and  ye  have  not  wept. 

33  For  John  tlie  Baptist  came  i 
/Ps.51.4.    Ro.3.4.        g  Matt.3.5,6.    c.3.12. 

1  or,  frustrated.  h  Ac.20.27.  »  or,  within 
themselves.  i  Matt.ll.l6,&c.  j  Matt.3.4. 
Mar.l.G.  c.l. 15. 


great  mass  of  Pharisees  and  lawyers  re- 
jected   him.     11^    The  counsel  of    God. 
The  counsel  of  God  towards  them  was 
the  solemn  admonition  by  John,  to  re- 
\pent  and  be  baptized,  and  be  prepared 
i  to  receive  the  Messiah.     This  was  the 
I  command,  or  revealed  will  of  God,  in 
relation  to  them.     When  it  is  said  that 
they  rejected  the  counsel  of  God,  it  does 
not  mean  that  they  could  frustrate  his 
purposes,  but  merely  that  they  violated 
his  commands.     Men  cannot  frustrate 
the  real  purposes  of  God  ;  but  they  can 
I  contemn    bis    messages ;     violate    his 
j  commands  ;  and  thus  reject  the  coiin- 
I  scl  which  he   gives  them,  and  despise 
{ the  desire  whicli  he  manifests  for  their 
i  welfare.      IF   Against  themselves.      To 
their  own  hurt,  or  detriment.     The  re- 
ject io/i  of  the  counsel  of  God  will  deep- 
ly injure  them.     God  is  wise  and  good. 
He   knows  what  is  best  for  us.     He, 
therefore,  that  rejects  what  God  com- 
mands, rejects  it  to  liis  own  injury.     It 
ca}inot  be  well  for  any  mortal  to  despise 
what  God  commands  him  to  dc. 


58 


LUKE. 


[A.D   30. 


neither  eating   bread  nor   drinkingr 
wine;  an  J  ye  say,  He  hath  a  devil. 

34  The  **  Son  of  man  is  conne 
eating  and  drinking ;  and  ye  say, 
Behold,  a  gluttonous  man,  and  a 
wine-bibber,  a  friend  of  publicans 
and  sinners  ! 

35  But  *  Wisdom  is  justified  of 
all  her  children. 

36  And  "^  one  of  the  Pharisees 
desired  him  that  he  would  eat  with 
him.  And  he  went  into  the  Phari- 
see's house,  and  sat  down  to  meat. 

a  Jno.2.2.  12.2.  ver.36.        b  Pr.8.32-36.  17. 


31 — 35.  See  this  passage  explained  in 
Notes  on  Matt.  xl.  16 — 19.  And  the 
Lord  said.  This  clause  is  wanting  in 
ahnost  all  the  manuscripts,  and  is  omit- 
ted by  the  best  critics. 

36.  One  of  the  Pharisees.  His  name 
was  Simon,  ver.  40.  Nothing  more  is 
known  of  him.  It  is  not  improbable, 
however,  from  what  follows  (vs.  40 — 
47,)  that  he  had  been  healed  by  the  Sa- 
viour of  some  afflictive  disease,  and 
made  this  feast  to  show  his  gratitude. 
IT  Sat  dow?i  to  meat.  The  original  word 
here  means  only  that  he  placed  himself, 
or  reclined  at  the  table.  The  notion  of 
sitting  at  meals,  is  taken  from  modern 
customs,  and  was  not  practised  by  the 


1  37  And,  behold,  a  woman  in  the 
jcity,  which  was  a  sinner,  '^  when 
I  she  knew  that  Jesus  sat  at  meat  in 

the   Pharisee's   house,    brought  an 

alabaster-box  of  ointment, 

38  And  stood  at  his  feet  behind 
him  weeping,  and  began  to  wash 
his  feet  with  tears,  and  did  wipe 
ih&m  with  the  hairs  of  her  head, 
and  kissed  his  feet,  and  anointed 
them  with  the  ointment. 

39  Now  when  the  Pharisee  which 
had  bidden  hirn  saw  it,  he   spake 

c  Matt.26.6,&c.  Mar.l4.3,&c.  Jno.l].2,<fcc. 
<?c.5.32.  vef.34.    lTi.l.]5. 


Jews. 


Note  on  IMatt.  xxiii.  6.     IT 


ilfeaf.  Supper.    Food  of  any  kind.    Sat 
down  to  eat. 

37.  I?i  the  city.  What  city  is  meant 
is  unknown.  Some  have  supposed  it  ' 
was  Nain;  some  Capernaum;  and 
8ome  Jerusalem.  ^  Which  was  a  sin- 
ner. Who  was  depraved,  or  wicked. 
This  woman,  it  seems,  was  known  to 
be  a  sinner  —  perhaps  an  abandoned 
woman,  or  a  prostitute.  It  is  certain 
that  she  had  much  to  be  forgiven  ;  and 
she  had  probably  passed  her  life  in 
crime.  ^  An  alahasler-box,  (fcc.  See 
Note,  Mark  xiv.  3. 

38.  Stood  at  his  feet.    They  reclined, 
at  their  meals,  on  their  left  side,  and 
their  feet  therefore  were  extended/row 
the  table,  so  that  persons  could  easily 
approach  them.     See  Note,  Matt,  xxiii. 
6.     IT   Began   to  wash   his  feet.      Tjie  I 
Jews  wore  sandals.    These  were  taken  j 
off  when  they  entered  a  house.     It  was  j 
an  act  of  hospitality  and  kindness  to  | 
wash  the  feet  of  a  gue^t.     She.  \horo- 


fore,  began  to  show  her  love  for  him,- 
and  at  the  same  time  her  humility  and 
penitence,  by  pouring  forth  a.  flood  of 
tears,  and  washing  his  feet,  in  the  man- 
ner of  a  servant.  IT  Kissed  his  feet. 
The  kiss  was  an  emblem  of  love  and 
affection.  In  this  manner  she  testified 
her  love  for  the  Lord  Jesus — and  at  the 
same  time  her  humihty,  and  sense  of 
sin,  by  kissing  his  feet.  There  could 
be  few  expressions  of  penitence  more 
deep  and  tender  than  were  these.  A 
sense  of  all  her  sins  rushed  over  her 
mind  ;  her  heart  burst  at  the  remem- 
brance of  them,  and  at  the  presence  of 
the  pure  Redeemer:  with  deep  sorrow 
she  humbled  herself,  and  sought  for 
giveness.  She  showed  her  love  for  him 
by  a  kiss  of  affection  ;  her  humility,  by 
bathing  his  feet ;  her  veneration,  by 
breaking  a  costly  box — perhaps  pro- 
cured by  a  guilty  hfe — and  anointing 
his  feet.  In  this  way  we  should  all 
come,  embracing  him  as  the  loved  Re- 
deemer, humbled  at  his  feet,  and  offer- 
ing all  we  have  —  all  that  we  have 
gained  in  lives  of  sin,  in  our  professions, 
and  merchandise,  and  toil,  while  we 
were  sinners — offering  all  to  his  ser- 
vice. Thus  shall  we  show  the  sincerity 
of  our  repentance,  and  thus  shall  we 
hear  his  gracious  voice  pronounce  our 
sins  forgiven. 

38.  He  spake  toithin  himself  .  Thought. 
11  If  he  were  a  prophet.  The  word  pro- 
phet  here  means  not  one  who  predicts 
future  events,  but  one  who  knows  the 
hearts  of  men.  If  Jesus  had  been  sent 
of  God  as  a  prophet,  he  supposed  he 
Would  have  known  entirely  the  charac- 
ter of  the  woman  and  would  have  re- 
hukivi  h'T.     ^   ]\^oitJd  hare  k?ionm,  Sic. 


A.  D.  30.1 


CHAPTER  VII. 


69 


v.Mthin  himself,  saying,  This  man, 
if 'he  were  a  prophet,  would  have 
known  who  and  what  manner  of 
woman  this  is  that  toucheth  him ; 
for  she  is  a  sinner.  '' 

40  And  Jesus,  answering,  said 
unto  him,  Simon,  I  have  somewhat 
to  say  unto  thee.  And  he  saith, 
Master,  say  on. 

4  r  There  was  a  certain  creditor 
which  had  two  debtors :  the  one 
owed  live  hundred  ^  pence,  and  the 
other  fifty  : 

42  And  when  they  had  nothing  * 

a  Jno.9.24.  6c.l5.2.  i  See  Matt.] P.iB. 
c  Ps.49.7,8.    Ro.5.6. 


Because  Jesus  did  not  rebuke  her,  and 
drive  her  from  his  presence,  he  inferred 
that  he  could  not  be  acquainted  with 
lier  character.  The  Pharisees  consider- 
ed it  improper  to  hold  communion  with 
those  who  Were  notorious  sinners.  They 
judged  our  Saviour  by  their  own  rules, 
and  supposed  he  would  act  in  the  same 
way;  and  Simon  therefore  concluded 
that  he  did  not  know  her  character,  and 
could  not  be  a  prophet.  Jesus  did  not 
refuse  the  society  of  the  guilty.  He 
came  to  save  the  lost.  And  no  person 
ever  came  to  him  so  sure  of  finding  him 
VL  friend,  as  those  who  came  conscious 
that  they  were  deeply  depraved,  and 
mourning  on  account  of  their  crimes. 
IT  That  touchelh  him.  The  touch  of  a 
Gentile,  or  a  person  singularly  wicked, 
they  supposed  to  be  polluting,  and  the 
Pharisees  avoided  it.    See  Matt.  ix.  11. 

41.  A  certain  creditor.  A  man  who 
had  lent  money,  or  sold  property,  the 
payment  for  which  was  yet  due.  if  Five 
hundred  pence.  About  §69  26.  ^  Fifty. 
About  87. 

42.  FranMy  forgave.     Freely   for- 
gave, or  forgave  entirely,  without  any 
compensation.     This  is  not  designed  lo 
express   any    thing   about  the   way  in  j 
which  God  forgives  sinners.     He  for-  ! 
gives — forgives  freely,  but  it  is  in  con-  ! 
nexion  with  the  atonement  made  by  tlie  j 
Lord   Jesus.     If  it   was   a  mere  debt  j 
which  we  owed  to  God,  he  might  for-  | 
give  as  this  creditor  did,   without  any  | 
equivalent.     But  it  is  crime  which  he  I 
forgives.  He  pardons  as  a  moral  gover-  i 
nor.      A  parent  might  forgive   a  debt  I 
without  any  equivalent  ;  but  he  cannot 
pardon  an  offending  child  without  re-  , 


to  pay,  he  frankly  forgave  them 
both.  Tell  me,  therefore,  which  of 
them  will  love  him  most? 

43  Simon  answered  and  said,  I 
suppose  that  he  to  whom  he  forgave 
Tiost.  And  he  said  unto  him,  Thou 
hast  rightly  <^  judged. 

44  And  he  turned  to  the  woman, 

and    said    unto  Simon,  Seest  thou 

this  woman  ?     I  entered  into  thine 

house,  thou  gavest  me  no  water  for 

my  feet:  but  she  hath  washed  my 

feet  with  tears,  and  wiped  them  witii. 

the  hairs  of  her  head. 

rfPs.llG.ie-l?.  lCor.15.9.  2Cor.5.14.  x 
Ti. 1.13-1(5. 


garding  his  character  as  a  parent,  the 
truth  of  his  threatenings,  the  good  order 
of  his  house,  and  the  maintenance  of 
his  authority.  So  our  sins  against  God, 
though  they  are  called  debts,  are  called 
so  figuratively.  It  is  not  an  affair  of 
money  —  and  God  cannot  forgive  us, 
without  maintaining  his  word,  the  ho- 
nor of  his  government,  and  law  —  in 
other  words,  whhout  an  atonement.  It 
is  clear  that  by  the  creditor  here,  our 
Saviour  meant  to  designate  God — and 
by  the  debtors,  sinnei-s,  and  the  woman 
present.  Simon,  whose  life  had  been 
comparatively  upright,  was  denoted  by 
the  one  that  owed  fifty  pence — the  wo- 
man, who  had  been  an  open  and  shame- 
less sinner,  was  represented  by  the  one 
that  o\s'ed  five  huiidred.  Yet  neither 
could  par.  Both  must  be  forgiven,  or 
perish.  So,  however  much  difference 
there  is  among  men,  yet  all  need  the 
pardoning  mercy  of  God,  and  all,  with- 
out that,  must  perish. 

43,  1  suppose,  Sec.  He  saw  not  the 
poi?it  of  our  Lord's  parable.  By  thus 
saying,  therefore,  he  condemned  him- 
self, and  prepared  the  way  for  our 
Lord's  reproof. 

44.  Seest  thou  this  uoman  ?  You  see 
what  this  woman  has  done  to  me,  com- 
pared with  what  you  have  done.  She 
lias  shown  to  me  expressions  of  regard, 
which  you,  in  your  own  house,  have 
not  shown.  ^  I  e7itered  into  thine  house. 
I  came  at  your  invitation,  where  I  might 
expect  hll  the  usual  rites  of  hospitality. 
^  Thou  gavest  me  no ualer,  &c.  Among 
eastern  people  it  wa.*  customary,  before 
eating,  to  wash  the  feet,  and  to  do  this, 
or  to  bring  water  for  if,  was  one  of  the 


60 


LUKE. 


[A.  D.  30. 


45  Thou  gavest  me  no  kiss  :  but 
this  woman,  since  the  time  I  came 
in,  hath  not  ceased  to  kiss  my  feet. 

4G  My''  head  with  oil  thou  didst 

a  Ps.23.5. 


rites  of  hospitality.  See  Gen.  xviii.  4. 
Judges  .\ix.  21.  The  reasons  ior  this 
were,  that  they  wore  smidah  which 
covered  only  tlie  bottom  of  the  feet, 
and  that  when  they  ate  they  reclined  on 
couches  or  sofas.  It  became  therefore 
necessary  that  the  feet  should  be  often 
washed. 

45.  No  7chs.  Tlie  kiss  was  a  token 
of  affection,  or  a  very  common  mode 
of  salutation,  and  Simon  had  even  ne- 
glected this  mark  of  welcoming  him  to 
his  house.  It  was  often  used  among 
me7i  as  a  sign  of  salutation.  Con-rpare 
Gen.  xxxiii.  4.  Ex.  xviii.  7.  Matt. 
xxvi.  49.  li"  Ilotk  nnl  ceased  lokhss  7ni/ 
feet.  How  striking  the  difference  be- 
tween the  conduct  of  Simon  and  this 
woman  I  Simon,  vviih  all  the  richness 
of  a  splendid  preparation,  had  omitted 
the  common  marks  of  regard  and  affec- 
tion. iS7/e,  in  humility,  had  bowed  at 
his  feet — had  watered  them  with  tears 
— and  had  not  ceased  to  kiss  theni.  The 
most  splendid  entertainments  do  not 
always  express  the  most  welcome. 
There  may  be  much  insincerity — much 
seeking  of  popularity,  or  some  other 
motive — but  no  such  motive  could  have 
operated  in  inducing  a  broken-hearted 
sinner  to  wash  the  Saviour's  feet  with 
tears. 

46.  ])Ii?ie  head  ivUh  oil.  The  custom 
of  pouring  oil  upon  the  head  was  uni- 
versal among  the  Jews.  The  oil  used 
was  sweet  oil,  or  oil  of  olives,  prepared 
in  such  a  way  as  to  give  an  agreeable 
smell.  It  was  also  used  to  render  the 
hair  more  smooth  and  elegant.  See 
Ruth  iii.  3.  2  Sam.  xii.  20;  xiv.  2.  Ps. 
xxiii.  5.  IT  With  oiiitment.  This  oint- 
ment was  a  mixture  of  various  aromat- 
ics,  and  was  therefore  far  more  costly 
and  precious  than  the  o/Z  commonly 
used  for  anointing  the  head.  Ilcr  con- 
duct, compared  with  that  of  Simon, 
was  therefore  more  striking.  He  did 
not  give  even  the  common  oil  for  his 
head,  used  on  such  occasions.  &he  had 
applied  to  his  feet  a  far  more  precious 
and  valuable  imgueyit.  He,  therefore, 
showed  comparatively  little  love.  She 
fihowed  mttcji 


not  anoint :    but  this  vi^oman   hath 
anointed  my  feet  with  ointment. 

47  Wherefore   I   say  unto  thee. 
Her  sins,  which  are  many,  are  for- 


47.  Wherefore,  I  ^ay  unto  thee.  As 
the  result  ot  this,  or  because  she  has 
done  this ;  meaning  by  this,  that  she 
had  given  evide7ice  that  her  sins  had 
been  forgiven.  The  inquiry  with  Si- 
mon was  whether  it  was  proper  for  Je- 
sus to  touch  her,  or  to  allow  her  to 
touch  him,  because  she  was  such  a  sin- 
ner, (ver.  39).  Jesus  said,  in  substance, 
to  Simon,  'grant  that  she  has  been  as 
great  a  sinner  as  you  affirm,  and  even 
grant  that  if  she  had  conti?Lued  so  it 
might  be  improper  to  suffer  her  to  touch 
me,  yet  her  conduct  shows  that  her  sins 
have  been  forgiven.  She  has  evinced 
much  love  ibr  me,  which  is  a^  evidence 
that  she  is  no  longer  such  a  sinner  as 
you  suppose,  and  it  is  not  therefore  im- 
proper  that  she  should  be  suffered  to 
come  near  me.'  11  For  she  loved  much. 
In  our  translation  this  would  seem  to 
be  given  as  a  reason  why  her  sins  had 
been  forgiven — that  she  had  loved  much  i 
before  they  were  pardoned.  But  this  is 
clearly  not  the  meaning.  This  \vould 
be  contrary  to  the  whole  New  Testa- 
ment, which  supposes  that  love  stic- 
ceeds,  not  precedes  forgiveness ;  and 
which  nowhere  supposes  that  sins  are 
forgiven  because  we  love  God.  It  would 
be  also  contrary  to  the  design  of  the 
Saviour  here.  It  was  not  to  show  why 
her  sins  had  been  forgiven,  but  to  show 
that  she  had  given  evidence  that  they 
actually  had  been,  and  that  it  was  pro 
per  therefore  that  she  should  come  neai 
to  him,  and  manifest  tliis  love.  Tha 
meaning  maybe  thus  expressed.  '  That 
her  sins,  so  many,  and  aggravated,  have 
been  forgiven ;  that  she  is  no  longer 
such  a  sinner  as  you  suppose,  is  mani- 
fest from  her  conduct.  She  loves  mucli. 
She  shows  deep  gratitude,  penitence, 
love.  Her  conduct  is  the  proper  er- 
pression  of  that  love.  While  you  have 
shown  comparatively  little  evidence 
that  you  felt  that  your  sijis  were  great, 
and  comparatively  little  love  at  their 
being  forgiven,  she  has  shown  tliat  she 
felt  hers  to  be  great,  and  has  loved 
much.'  IT  To  whom  little  is  forgiven. 
He  who  feels  that  little  has  been  for- 
given— that   his  sins  were  not  as  great 


A.U.30.] 


Thy 


given  ;  for  she  loved  much  :  but  to 
whom  little  is  forgiven,  the  same 
!oveth  little. 

48  And  he  said    unto    her 
sins  are  forgiven. 

49  And  they  that  sat  at  meat  with 
him  began  to  say  within  themselves, 
Who  °  is  this  that  forgiveth  sins 
also  1 

50  And  he  said  to  the  woman,  ^ 
Thy  faith  hath  saved  thee  ;  go  in 
peace. 

a  Matt.9.2,3.  Mar.2.7,  b  Ha.2.4.  Matt. 
Q.'22.    Mar.5.34.  10.5-2.  c.8.48.  18,42.  Ep,2.8. 

as  those  of  others.  A  man's  love  to 
God  will  be  in  proportion  to  the  obliga- 
tion he  feels  to  Him  for  forgiveness. 
God  is  to  be  loved  tor  his  perfections, 
apart  from  what  he  has  done  for  us. 
But  still  it  is  proper  that  our  love  should  I 
be  increased  by  a  consideration  of  his 
goodness ;  and  they  who  feel — as  Chris- 
tians do — that  they  are  the  chief  of  shi- 
ners,  will  feel  under  infinite  obligation 
to  love  God  and  their  Redeemer,  and 
that  no  expression  of  love  to  him  can 
be  beyond  what  is  due. 

48.  Thy  sins  are  forgive7i.  What  a 
gracious  assurance  to  the  weeping, 
loving,  penitent !  How  that  voice,  spo- 
ken to  the  troubled  siimer,  stills  his 
anguish,  allays  his  troubled  feelings, 
and  produces  peace  to  the  soul !  And 
how  manifest  is  it,  that  he  that  could 
say  thus,  rrntst  be  God !  No  man  has 
a  rifrht  to  forgive  sin.  No  man  can 
speak  peace  to  the  soul,  and  give  as- 
surance that  its  transgressions  are  par- 
doned. Here,  then,  Jesus  gave  indu- 
bitable proof  that  he  was  God,  as  well 
as  man — that  he  was  Lord  of  the  con- 
science, as  well  as  the  pitying  friend  ; 
and  that  he  was  as  able  to  read  the 
heart,  and  give  peace  there,  as  to  witness 
the  external  expression  of  sorrow  for 
him. 

49.  Who  is  this,  &c.  A  very  perti- 
nent question.  Who  could  he  be  but 
God  ?  Man  could  not  do  it,  and  there 
is  no  wonder  that  they  were  amazed. 

50.  Thy  faith  hath  saved,  thee,  go  in 
pence.     See  Mark  v.  34. 

CHAPTER  Vni. 

\. Every  city  and  village.     Of  Galilee. 
1i  The  alad   tidings  of  the  kingdom  of 
God.     That  the  kingdom  of  God  was 
Vol.  H.  — G 


CHAPTER  VIII.  61 

CHAPTER  VIII. 

AND  it  came  to  pass  afterward, 
that  he  went  throughout  every 
city    and    village,    preaching    and 
glad 


shewing  the  glad  tidings  of  the 
kingdom  of  God  :  and  the  twelve 
were  with  him  ; 

2  And  '^certain  women  which  had 
been  healed  of  evil  spirits  and  in 
firmities,  Mary  called  Magdalene 
out  '^  of  whom  went  seven  devils, 

3  And  Joanna  the  wife  of  Chuza, 

c  Matt.27.o5.      d  Mar.16.9.  ver.30. 

about  to  come,  or  his  reign  in  the  gos- 
pel about  to  be  set  up  over  men.  ^  The 
twelve.     The  twelve  apostles. 

2.  Infirmities.  Sickness.  '^  Mary 
called  Magdalene.  So  called  from  Mag^ 
dala,  the  place  of  her  residence.  It 
was  situated  on  the  sea  of  Galilee,  south 
of  Capernaum.  To  this  place  Jesus 
retired  after  feeding  the  four  thousand. 
See  Matt.  xv.  39.  li^  Oiit  of  .whom.  went. 
By  the  power  of  Jesus.  IT  Seven  devils. 
The  word  seven  is  often  used  for  an  in- 
definite number,  and  may  signify  merely 
ma7ii/  devils.  The  expression  is  used 
to  signify  that  she  was  grievously  tor- 
mented, and  rendered,  doubtless,  in- 
sane by  the  power  of  evil  spirits.  See 
Matt.  iv.  24.  It  has  been  commonly 
supposed  that  Mary  Magdalene  was  a 
woman  of  abandoned  character.  But 
of  this  there  is  not  the  least  evidence. 
All  that  we  know  of  her  is  that  she 
was  formerly  grievously  afflicted  by  the 
presence  of  those  evil  spirits  ;  that  she 
was  probably  cured  by  Jesus  ;  and  that 
afterward  site  became  one  of  his  most 
faithful  and  hmuble  followers.  She 
was  at  his  crucifixion  (John  xix.  25)  and 
burial,  (Mark  xv.  47,)  and  she  was 
among  those  who  had  prepared  the 
materials  to  embalm  him,  (Markxvi.  1.) 
and  who  first  went  to  the  sepulchre  af- 
ter the  resurrection  ;  and  what  is  parti- 
cularly interesting  in  her  history,  she 
was  the  first  to  whom  the  risen  Re- 
deemer appeared,  (Mark  xvi.  9 ;)  and 
his  conversation  v,'ith  her  is  exceeded 
in  interest  and  pathos  by  no  passage  ot 
historv,  sacred  or  profane.  (John  xx, 
11—18.) 

3.  Herod' s  steward.  Herod  Antipas, 
who  reigned  in  Galilee.  He  was  a 
son  of  Herod  tb.c  Great.     The  word 


C2 


LUKE. 


[A.  D.  30. 


Herod's  steward,  and  Susanna,  and 
naany  others,  which  ministered  unto 
him  <•  of  their  substance. 

4  And  when  much  people  were 
gathered  together,  and  were  come 
to  him  out  of  every  city,  he  spake 
by  a  parable  : 

5  A  ^  sower  went  out  to  sow  his 
seed  :  and  as  he  sowed,  some  fell  by 
the  way-side  ;  and  it  was  trodden  '^ 
down,  and  fowls  of  the  air  devoured 
it. 

6  And  some  fell  upon  a  rock  :  ^ 
md  as  soon  as  it  was  sprang  up,  it 
;7ithered  away,  because  it  lacked 
jioisture. 

7  And  some  fell  among  thorns  :  * 
and  the  thorns  sprang  up  with  it, 
and  choked  it. 

8  And  other  fell  on  good  ground, 
and  sprang  up,  and  bare  fruit  an 
hundred-fold.  ^  And  when  he  had 
said  these  things,  he  cried,  He  that 
hath  ears  to  hear,  let  him  hear.  ^ 

9  And  his  disciples  asked  him, 
saying.  What  might  this  parable  be  ? 

10  And  he  said.  Unto  you  it  is 
given  to  know  the  mysteries  of  the 
kingdom  of  God  :  but  to  others  in 
parables ;  that  seeing  ''  they  might 
not  see,  and  hearing  they  might  not 
understand. 

11  Now  *  the  parable  is  this  : 
The  J  seed  is  the  word  of  God. 

12  Those  by  the  way-side  are 
they  that  hear;  then  cometh  the 
devil,  and  taketh  away  ^  the  word 

a2Cor.8.9.  6  Matt.l3.3,cfec.  Mar.4.3,&c. 
ePs.119.118.  Matt.5.13.  <iJer.5.3.  c  Jer. 
4.3.  /Ge.i2G.12.  ^  Pr.20.12.  Je. 13.15.  25. 
4.  AIs.6.9.  i  Matt. 13.18.  Mar.4.14,&.c. 
7  1  Pe.1.23.  APr.4.5.  Is.65.11.  J.'i.l.23,24. 
^  Ps.106.12,13.  Is.58.2.  Ga.3.1,4.  4.15.  m  Pr. 
12.3.    Hos.6.4. 


steward,  here,  means  one  who  has  charge 
of  the  domestic  affairs  of  a  family,  to 
provide  for  it.  This  office  was  gene- 
rally held  by  a  slave  who  was  esteemed 
the' most  faithful,  and  was  often  con- 
ferred as  a  reward  of  fidelity.  IT  Min- 
i.<itered.  Imparted  for  his  support.  IT  Of 
their  substance.  Their  property  ;  their 
possessions.  Christians  then  bclievQd, 
when  they  profe.ssed  to  follow  Christ, 


out  of  their  hearts,  lest  they  should 
believe  and  be  saved. 

13  They  on  the  rock  ore  iJtey^ 
which,  when  they  hear,  receive  ' 
the  word  with  joy  ;  and  these  have 
no  root,  "'  which  for  awhile  believe, 
and  in  time  of  temptation  fall  away. 

14  And  that  which  fell  among 
thorns  are  they,  which,  when  they 
have  heard,  go  forth,  and  are  choked 
with  ^  cares  and  riches  and  pleasures 
of  this  life,  and  bring  no  fruit  °  to 
perfection. 

15  But  that  on  the  good  ground 
are  they,  which,  in  an  honest  and 
good  heart,  ?  having  heard  the  word, 
keep  z7,  and  bring  forth  fruit  with  '' 
patience. 

16  No*"  man,  when  he  hath  light- 
ed a  candle,  covereth  it  with  a  ves- 
sel, or  putteth  it  under  a  bed  ;  but 
setteth  it  on  a  candlestick,  that  they 
which  enter  in  may  see  the  light. 

17  For  *  nothing  is  secret  that 
shall  not  be  made  manifest ;  neither 
any  thing  hid  that  shall  not  be 
known  and  come  abroad. 

18  Take  '  heed  therefore  how  ye 
hear:  for  "  whosoever  hath,  to  him 
shall  be  given  ;  and  whosoever  hatli 
not,  from  him  shall  be  taken  even 
that  which  he  seemeth  ^  to  have. 

19  Then  "  came  to  him  his  mo- 
ther and  his  brethren,  and  could  not 
come  at  him  for  the  press. 

20  And  it  was  told  him  by  certain^ 
which    said,  Thy  mother  and    thy 

wlTi.6.9,10.  2Ti.4.10.  lJno.2.15-l7. 
oJno.lSG.  jp  Jer.32.39.  gHe.10.36.  Ja.l. 
4.  rMatt.5.15.  Mar.4.21.  c.  11.33.  s  Ec. 
12.14.  Matt. 10.26.  c.12.2.  1  Cor.4..5.  t  Ja. 
1.21-25.  M  Matt.l3. 12.  25.29.  c.19.26.  'or, 
thinketh  that  he  hath,  v  Matt.]2.46,&c.  Mar. 
3.32^&c. ^__ 

that  it  was  proper  to  give  all  up  to  him 
—their  property,  as  well  as  their  hearts. 
And  the  same  thing  is  still  required — 
that  is,  to  commit  all  that  we  have  to 
liis  disposal ;  to  be  willing  to  part  with 
it  for  the  promotion  of  his  glory ;  and 
to  leave  it  when  he  calls  us  away  from  it. 

4—15.  See  the  Parable  of  the  Sowei 
explained  in  Matt.  xiii.  1 — 33. 

iC)— 18.   See  Mark  i v.  21—25. 


A.D.  30.]  CHAPTER  VIIT. 

brethren  stand  without,  desiring  to 
see  thee. 

21  And  he  answered  and  said 
unto  them,  IMy  mother  and  my 
brethren  are  these  which  hear  the 
word  of  God,  and  do  it. 

22  Now  <•  it  came  to  pass  on  a 
certain  day,  that  he  went  into  a  ship 
with  his  disciples  :  and  he  said  unto  j  entered  into  him. 


63 


man.  For  oftentimes  it  had  catght 
him  :  and  he  was  kept  bound  with 
chains  and  in  fetters  ;  and  he  braivc 
the  bands,  and  was  driven  of  the 
devil  into  the  wilderness.) 

30  And  Jesus  asked  him,  sayincr. 
What  is  thy  name  ?  And  he  said, 
Legion  :  because  many  devils  were 


them.  Let  us  go  over  unto  the  other 
side  of  the   ake.     And  they  launch-  j 
ed  forth. 

23  Bot   as   they  sailed,    he   fell 
asleep :    and   there   came   down   a 
6torm   of  wind    on  the   lake  ;  and  i 
they  were    filled    ivith    water,   and 
were  in  jeopardy.  ! 

24  And  they  came  to  him,  and  '  i 
iwoke  him,  saying.  Master,  master,  ! 
we  perish  !  Then  he  arose,  and  re-  , 
buked  the  wind  and  the  raging  of  j 
the  water:  and  they  ceased,  and 
ihere  was  a  calm. 

25  And  he  said  unto  them,  I 
Where  is  your  faith  ]  And  they,  i 
being  afraid,  wondered,  saying  one 
to  another.  What  manner  of  man  is 
this  ■?  for  he  commandeth  even  the 
winds  and  water,  and  they  obey 
him. 

2G  And  *=  they  arrived  at  the 
country  of  the  Gadarenes,  which 
is  over  against  Galilee. 

27  And  when  he  went  forth  to 
land,  there  met  him  out  of  the  city 
a  certain  man,  which  had  devils 
long  time,  and  ware  no  clothes, 
neither  abode  in  anx/  house,  but  in 
the  tombs. 

28  When  he  saw  Jesus,  he  cried 
out,  and  fell  down  before  him,  and 


31  And  they  besought  him  that 
he  would  not  command  them  to  go 
out  into  the  deep.  ^ 

32  And  there  was  there  an  herd 
of  many  swine  feeding  on  the 
mountain  :  and  they  besought  him 
that  he  would  suffer  them  to  enter 
into  them  :  and  he  suffered  them. 

33  Then  went  the  devils  out  of 
the  man,  and  entered  into  the  swine  : 
and  the  herd  ran  violently  down  a 
sleep  place  into  the  lake,  and  were 
choked. 

34  When  they  that  fed  them  saw 
what  was  done,  they  fled,  f  and 
went  and  told  it  in  the  city  and  in 
the  country. 

35  Then  they  went  out  to  see 
what  was  done  ;  and  came  to  Jesus, 
and  found  the  man,  out  of  whom 
the  devils  were  departed,  sitting  at 
the  feet  of  Jesus,  clothed,  and  in 
his  right  ^  mind  :  and  they  were 
afraid. 

36  They  also  which  saw  it  told 
them  by  what  means  he  that  was 
possessed  of  the  devils  was  healed. 

37  Then  the  whole  multitude  of 
the  country  of  the  Gadarenes  round 
about  besought  him  ^  to  depart  from 
them,  for  they  were  taken  with  great 
fear  :  and  he  went  up  into  the  ship. 


with  a  loud  voice  said.  What  have  I  and  returned  back  again. 

1  to  do  with  thee,  Jesus,  thou  Son  i      38  Now   the  man   out  of  whom 

of  God  most  high  1  1  beseech  thee,    the  devils  were  departed,  besought 


torment  "^  me  not. 


him  that  he  miffht  be  with  '  him: 


29  (For  he  had  commanded  the  j  but  Jesus  sent  him  away,  sayint 


unclean   spirit  to  come  out  of  the  [ 
a  Matt.8.23,&c.  Mar.4.a.l&;c.       b  Ps.44.23.  ! 
19.51.9,10.  c  Matt.8.-28,&:c..      Mar.5.1,<Scc.  I 

il.s.2~.l.    Ja.2.19.    Re.-3U.io, 


19—21^  See  Matt.  xii.  46—50. 

22 — 39.  See  this  pcossage    explained  i  20, 


3D  Return  to  thine  own  house, 
i      eRe.20..1.         /  Ac.19.16,17.        jr  ps.31.10. 
r  A.  AC.16..19.     i  Do. 10.20.21.    Ps.116.12,16.    jl 

j  Ti  .5.a 

I  in  Matt.  viii.  23—34  :  and  Mark  v.  1  — 


64 


LUKE, 


[A.  D.  31. 


and  shew  how  great  things  "  God 
hath  done  unto  thee.  Ai>d  he  went 
his  way,  and  published  throughout 
the  whole  city  how  great  things 
Jesus  had  done  unto  him. 

40  And  it  came  to  pass,  that, 
when  Jesus  was  returned,  the  peo- 
ple gladly  received  him :  for  they 
were  all  waiting  for  him. 

41  And,  behold,  there  *  came  a 
man  named  Jairus,  and  he  was  a 
ruler  of  the  synagogue  ;  and  he  fell 
down  at  Jesus'  feet,  and  besought 
him  that  he  would  come  into  his 
house  : 

42  For  he  had  one  only  daughter, 
about  twelve  years  of  age,  and  she 
lay  a  dying.  But  as  he  went,  the 
people  thronged  him. 

43  And  a  woman  having  an  issue 
of  blood  twelve  years,  which  had 
spent  '^  all  her  living  upon  physi- 
cians, <*  neither  could  be  healed  of 
any, 

44  Came  behind  Mm^  and  touch- 
ed the  border  of  his  garment :  and 
*  immediately  her  issue  of  blood 
stanched. 

45  And  Jesus  said.  Who  touched 
me"?  When  all  denied,  Peter,  and 
they  that  were  with  him,  said,  Mas- 
ter, the  multitude  throng  thee  and 
press  ihee,  and  sayest  thou.  Who 
touched  me  ] 

46  And  Jesus  said.  Somebody 
hath  touched  me :  for  1  perceive 
that  virtue  ^  is  gone  out  of  me. 

47  And  when  the  woman  saw 
that  she  was  not  hid,  ^  she  came 
trembling,  *  and  falling  down  before 
him,  she  declared  unto  him,  before 
all  the  people,  for  what  cause  she 
had  touched  him,  and  how  she  was 
healed  immediately. 

48  And  he  said  unto  her,  Daugh- 

oPs.l2G.2,3.  ft  Matt.9.]8,&;c.  Mar.5.22. 
&.C.  c2Clir.l6.12.  Is.55.2.  <i  Jyl)  13.4. 
e  iVratt.8.3.  20.34.  Lu  13.13.  /c.6.15).  1  Pe. 
2.9.  ^Ps.38.9.  Hos.5.3.  A  fo.66.2.  Hos. 
13.1.    Ac.16.29. 


40 — 56.  See  this  passage  explained  in 
Matt.  ix.  18—26:  and  Mark  v.  21—43. 


ter,  be  of  good  comfort;   thy  faith 
hath  made  thee  whole  :  go  in  peace. 

49  While  •  he  yet  spake,  there 
cometh  one  from  the  ruler  J  of  the 
synagogue's  house,  saying  to  him, 
Thy  daughter  is  dead  ;  trouble  not 
the  Master. 

50  But  when  Jesus  heard  it,  he 
answered  him,  saying.  Fear  not :  * 
believe  only,  and  she  shall  be  made 
whole. 

51  And  when  he  came  into  the 
house,  he  suffered  no  man  to  go  in, 
save  Peter,  and  James,  and  John, 
and  the  father  and  the  mother  of 
the  maiden. 

52  And  all  wept,  and  bewailed 
her:  but  he  said.  Weep  not;  she 
is  not  dead,  but  sleepeth.  ' 

53  And  they  laughed  him  to  *" 
scorn,  knowing  that  she  was  dead. 

54  And  he  put  them  all  out,  and 
took  her  by  the  hand,  and  called, 
saying,  Maid,  "arise. 

55  And  her  spirit  came  again, 
and  she  arose  straightway  :  and  he 
commanded  to  give  her  meat. 

56  And  her  parents  were  aston- 
ished ;  but  he  charged  "  them  that 
they  should  tell  no  man  what  was 
done. 

CHAPTER  IX. 

THEN  P  he  called  his  twelve 
disciples  together,  and  gave 
them  power  and  authority  over  all 
devils,  and  to  cure  diseases. 

2  And  he  sent  them  to  preach 
the  kingdom  of  God,  and  to  heal 
the  sick. 

3  And  he  said  unto  them.  Take 
'nothing  for  your  journey,  neither 
staves,  nor  scrip,  neither  bread, 
neither  money ;  neither  have  two 
coats  apiece. 

4  And  whatsoever  house  ye  enter 

i  Matt.9.23,&c.  Mar. 5. 35, Sec.  j  ver.42, 
43.  A;Jno.ll.25.  Ro.4.17.  Mno.11.11,13. 
7/1  Ps.22.7.     c. 10.14.  71C.7.14.      Jno.11.43. 

0  Matt.H.4.  9.30.    Mar.5.43.    ;>  Matt.l0.1,&c. 
Mar.3.13,&c.  G.7,&c.      q  Lu.l0.4,&c.  12.22. 

CHAPTER  IX. 
1—6.  See  Matt.  x.  1,  &c. 


CHAPTER  IX 

and    thence  de^ 


A.  D.31.] 

nto,    there   abid( . 
part. 

5  And  whosoever  will  not  re- 
:;eive  you,  when  ye  go  out  of  that 
oity  shake  '^  off  the  very  dnst  from 
your  feet,  for  a  testimony  against 
them. 

6  And  they  departed,  and  went 
through  the  tov/ns,  preaching  the 
gospel,  and  healing  every  where. 

7  Now  ''  Herod  the  tetrarch 
heard  of  all  that  was  done  by  him  : 
and  he  was  perplexed,  because  that 
it  was  said  of  some  that  John  was 
risen  from  the  dead  ; 

8  And  of  some,  That  Elias  had 
appeared  ;  and  of  others.  That  one 
of  the  old  prophets  was  risen  again. 

9  And  Herod  said,  John  have  I 
beheaded  :  but  who  is  this,  of  whom 
I  hear  such  things  ]  And  '  he  de- 
sired to  see  him. 

10  And  the  apostles,  when  they 
were  returned,  told  him  all  that 
they  had  done.  And  he  took  them, 
and  went  aside  privately  into  a  de- 
sert place,  belonging  to  the  city 
called  Bethsaida. 

11  And  the  people,  when  they 
knew  '^  it,  followed  him  :  and  he 
received  '  them,  and  spake  unto 
them  of  the  kingdom  ^  of  God,  and 
healed  them  that  had  need  ^  of 
healing. 

12  And  ^  when  the  day  began  to 
wear  away,  then  came  the  twelve, 
and  said  unto  him.  Send  the  multi- 
lade  away,  that  they  may  go  into 
the  towns  and  country  round  about, 

a  Ne.o.l3.  Ac.l3.5J.  18.6.  b  Matt. 14.1, 
&c.  Mar.6.14,&;c.  e  c.23.8.  rfRo. 10.14, 
17.  cJrio.tt.37.  /Ac.28.31.  ^c.1.53.  5. 
3i.  lIe.4.lo.  A  Matt.l4,15,&c.  Mar.G.35. 
tc.    Jno.'j.5,&,c. 


C5 
for  we 


7—9.  See  Matt.  xiv.  1,2;    Mark  vi. 
1 4—16. 

10—17.  See  Matt.  xiv.  13—21;    and 
Mark  vi.  30 — tl. 

10.  Bethsaida.  A  ciiy  on  the  east 
bank  of  the  river  Jordan,  near  where 
that  river  enters  into  the  sea  of  Tiberias. 
In  the  neighborhood  of  that  city  were 
extensive  wastes  or  deserts. 
6* 


and  lodge,  and  get  victuals 
j  are  here  in  a  desert*  place. 

13  But  he  said  unto  them.  Give 
ye  them  to  eat.  And  they  said.  We 
have  no  more  but  five  loaves  and 
two  fishes  ;  excej)t  we  should  go 
and  buy  meat  for  all  this  people. 

14  (For  they  were  about  five 
thousand  men.)  And  he  said  to  his 
disciples,-'  M-ake  them  sit  down  by 
fifties  in  a  company. 

15  And  they  did  so,  and  made 
them  all  sit  down. 

16  Then  he  took  the  five  loaves 
and  the  two  fishes ;  and  looking  up 
to  heaven,  he  blessed  them,  and 
brake,  and  gave  to  the  disciples  to 
set  before  the  multitude. 

17  And  they  did  eat,  and  were  all 
*  filled  :  and  there  was  taken  up  of 
fragments  that  remained  to  them, 
twelve  baskets. 

18  And  it '  came  to  pass,  as  he 
was  alone  praying,  his  disciples 
were  with  him  :  and  he  asked  them 
saying,  Whom  say  the  people  that 
I  am  1 

19  They  answering,  said,  John  ** 
the  Baptist ;  but  some  say,  Elias  ; 
and  others  say,  That  one  of  the  old 
prophets  is  risen  again. 

20  He  said  unto  them.  But  whom 
say  ye  that  I  am  ]  Peter  "  answer- 
ing said.  The  Christ  of  God. 

•21  And  he  straitly  charged  them, 
and  commanded  them  to  tell  no  man 
that  thing; 

22  Saying,  The  "  Son  of  man 
must  sufier  many  things,  and  be  re- 

i  Ps.78.19,20.  Eze.34.2o.  I-Tos.l3.o.  jl 
Cor.14.40.  /i;Ps.l07.9.  Z  Matl.l6.13,&c. 
Mar.8.27,&c.  m  Matt.14.2.  ver.7.8.  n  Jiio 
6.09.      0  Matt.lG.21.  17.22. 


12.  Bayhegaii  to  wear  away.  Dre\» 
towards  evening. 

18— 2G.  See  Matt.  xvi.  13—27 ;  Mark 
viii.  27—38. 

20.  The  Christ  of  God.  The  An- 
ointed  of  God.  The  Messiah  appoint- 
ed  by  God,  and  who  had  been  long 
promised  by  him.  Hee  Note  on  Matt 
i.  1. 


LUKE. 


[A.  D.  32. 


jectei  of  the  elders  and  chief  priests 
and  scribes,  and  be  slain,  and  be 
raised  the  third  day. 

23  And  he  said  to  them  all,  If « 
any  man  will  coreie  after  me,  let  him 
deny  himself,  and  take  up  his  cross 
daily,  and  follow  me. 

24  For  whosoever  will  save  his 
life,  shall  lose  it:  but  whosoever 
will  lose  his  life  for  my  sake,  the 
same  shall  save  it. 

25  For  what  is  a  man  advantaged, 
if  he  gain  the  whole  world,  and  lose 
himself,  or  be  cast  away  ] 

26  For  ''  whosoever  shall  be 
ashamed  of  me  and  of  my  words, 
of  him  shall  the  Son  of  man  be 
ashamed,  when  he  shall  come  in 
his  own  glory,  and  in  his  Father's, 
and  of  the  holy  angels'. 

27  But  <=  I  tell  you  of  a  truth, 
there  be  some  standing  here,  which 
shall  not  **  taste  of  death,  till  they 
see  the  kingdom  of  God. 

28  And  ^  it  came  to  pass  about 
an  eight  days  after  these  '  sayings, 
he  took  Peter  and  John  and  James, 
and  went  up  into  a  mountain  to 
pray. 

a  Matt.10.38.  16.24.  Mar.8.34.  c.14.27.  Ro. 
8.13.  Col.3.5.  J  Matt. 10.33.  Mar8.38.  2 
Ti.2.12.  c  Matt.  16.28.  Mar.9.I.  d  Jno.8. 
59.    He.2.9. 

28 — 36.  See  an  account  of  the  trans- 
figuration in  Matt,  xvii.  1  —  13,  and 
Mark  ix.  2—13. 

29.  The  fashion.  The  appearance. 
If  Glistering.  Shining  Uke  lightning — 
of  a  bright,  dazzling  whiteness.  As 
Mark  says,  "  more  white  than  any  ful- 
ler could  make  it." 

31.  In  glory.  Of  a  glorious  appear- 
ance. Of  an  appearance  Uke  that  which 
he  saints  have  in  Iieaven.  IT  His  de- 
ease.  Literally,  his  exil,  or  departure. 
The  word  translated  here  decease — that 
B,  exit,  or  going  out— is  elsewhere  used 
Jo  denote  death.  See  2  Peter  i.  L^. 
Death  is  a  departure  or  going  out  from 
this  life.  In  this  word  there  may  be  an 
allusion  to  the  departure  of  the  children 
of  Israel  from  Egypt,  as  that  was  ^o- 
ingout  from  bondage,  pain,  and  humilia- 
tion.    So  death.,  to  a  saint,  is  but  going 


29  And  as  he  prayed,  the  fashion 
of  his  countenance  was  altered,  and 
his  raiment  ivas  white  aiid  glister- 
ing. 

30  And,  behold,  there  talked  with 
him  two  men,  which  were  INIoses 
and  Elias, 

31  Who  appeared  in  glory,  and 
spake  of  his  decease  which  he 
should  accomplish  at  Jerusalem. 

32  But  Peter  and  ihey  that  were 
with  him  were  heavy/  with  sleep  : 
and  when  they  were  awake,  they 
saw  his  *  glory,  and  the  two  men 
that  stood  with  him. 

33  And  it  came  to  pass,  as  they 
departed  from  him,  Peter  said  unto 
Jesus,  Master,  it  ^  is  good  for  us  to 
be  here :  and  let  us  make  thret 
tabernacles  ;  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias:  not 
knowing  '  what  he  said. 

34  While  he  thus  spake,  there 
came  a  cloud,  and  overshadowed 
them :  and  they  feared  as  they  en- 
tered into  the  cloud. 

35  And  there  came  a  voice  out 
of  the  cloud,  saying.  This  J  is  mv 
beloved  Son  :  hear  ''  him. 

e  Matt.i7.1,&c.  Mar.9.2,&c.  '  or,  thingg. 
/Da.8.l8.  10.9.  g  Jiin.l.U.  /;  Ps.27.4.  73. 
28.  i  Mar.l0..38.  j  Matt.3.17.  2  Pe.1.17.18. 
&D8.18.15.    Ac.3.22. 


forth  from  a  land  of  captivity  and  thral 
dom,  to  one  of  plenty  and  freedom  ;  lo 
the  land  of  promise,  the  Canaan  in  the 
skies.  IT  He  should  accomplish.  Which 
was  about  to  take  place.  Compare  Acta 
xiv.  26. 

32.  Heavy  vnth  sleep.  Borne  down 
with  sleep  —  oppressed,  overcome  with 
sleep.  It  may  seem  remarkable  that  they 
should  fall  asleep  on  such  an  occasion. 
But  we  are  to  bear  in  mind  that  this 
may  have  been  in  the  night,  and  that 
they  were  weary  with  the  toils  of  the 
day.  Besides,  they  did  not  fall  asleep 
while  the  transfiguration  lasted.  Whilcj 
Jesus  was  prayhig,  or  perhaps  after  he 
closed,  they  fell  asleep.  IVhile  they 
were  sleeping,  his  countenance  was 
changed,  and  Moses  and  Elias  appear- 
ed. The  first  that  they  saw  of  it  wa^ 
after    thev     awoke,     being    probably 


tion  !  how  long  shall  I  be  with  you, 
and  suffer  you  1  Bring  thy  son 
hither. 

42  And  as  he  was  yet  a  coming 
the  devil  threw  him  down,  and  tare 
him.     And  Jesus  rebuked  «  the  un- 


A.  D.  32.J  CHAPTER  IX.  67 

36  And  w  hen  the  voice  was  past, 
Jesus  was  found  alone.  And  they 
kept  it  close,  and  told  no  man  in 
those  days  »  any  of  those  things 
which  they  had  seen. 

37  And  *  it  came  to  pass,  that  on 
the  next  day,  when  they  were  come  i  clean  spirit,  and  healed  the  child, 
down  from  the  hill,  much  people  |  and  delivered  him  again  to  his  fa- 
met  him.  '  ther. 

38  And,  behold,  a  man  of  the  j  43  And  they  were  all  amazed  * 
company  cried  out,  saying.  Master,  at  the  mighty  power  of  God.  But 
1  beseech  thee  look  upon  my  son;  i  while  they  wondered  every  one  at 
for  he  is  mine  '^  only  child  :  I  ail  things  which  Jesus  did,  he  said 

39  And,  lo,  a  spirit  taketh  him,    unto  his  disciples, 

and  he  suddenly  crieth  out ;  and  it  44  Let  these  sayings  sink  down 
teareth  him  that  he  foameth  again  ;  into  your  ears  :  for  *  the  Son  of  man 
and,  bruising  him  hardh%  departeth  shall  be  delivered  into  the  hands  of 
from  him.  men.  J 

40  And  I  besought  thy  disciples  45  But  *  they  understood  not  this 
to  cast  him  out;  and  they  could  j  saying,  and  it  was  hid  from  them, 
not."'  j  that  they  perceived  it  not:  and  they 

41  And  Jesus  ansv.^erincr  said,  O    feared  to  ask  him  of  that  saying. 


faithless   *   and   perverse  j   genera- 

a  Ec.3.7.  b  Matt.l7.14,&c.  Mar.9.17,&c. 
5  Zec.12.10.  d  Ac.l9.13-1().  e  Jno.20.27. 
He.4.2.     /De.32.5.    Ps.78.d. 

iwaked  by  the  shining  of  the  light 
tround  them. 

36.  Jesus  wasfou7id  alone.  That  is, 
^he  two  men  had  left  him.  In  respect 
lo  them,  he  was  alone. 

37  —  43.  See  this  passage  explained 
in  Matt.  xvii.  14  —  21 ,  and  Mark  ix.  14 
—29. 

44.  Let  these  sayings.  Probably  this 
refers  to  the  sayings  of  the  people,  who 
had  seen  his  miracles,  arxd  who  on  that 
account  had  praised  and  gioritied  God. 
On  that  ground  they  had  acknowledged 
him  to  be  Christ.  AsMf  he  had  said, 
'  I  am  about  to  die.  You  will  tlien  be 
disconsolate,  and  perhaps  doubtiul  about 
my  being  the  Christ.  Then  do  you  re- 
member these  miracles,  and  the  con- 
fessions of  the  people  — ^^the  evidence 
which  I  gave  you  that  I  was  from  God.' 
Or  it  may  mean,  '  Remember  that  I 
am  about  to  die,  and  let  my  sayings  in 
regard  to  that,  sink  down  into  your 
hearts,  for  it  is  a  most  important  event ; 
and  you  will  have  need  of  remember- 
mg,  when  it  takes  place,  that  I  told  you 
of  it.'  This  last  interpretation,  how- 
ever, does  not  agree  as  well  with  the 
Greek  as  the  former. 


46  Then  ^  there  arose  a  reasoning 
5-Mar.l.27.    APs.139.14.  Zec.P.6.    i  Matt. 
17.22.     ^■2Sa.24.14.      A:  Mar.9.32.  c.2.o0.  18. 
34.      ZMatt.l8.],&;c.    Mar.9.34,&:c. 


45.  It  was  hid  from  (hem.  They  had 
imbibed  the  common  notions  of  the 
Jews  that  he  was  to  be  a  prince  and  a 
conqueror,  to  deliver  the  nation.  They 
could  not  understand  how  that  could  be, 
if  he  was  soon  to  be  delivered  into  the 
hands  of  his  enemies  to  die.  In  this 
way  it  was  hid  from  them — not  by  God 
— but  by  their  previous  false  belief. 
And  from  this  we  learn,  that  the  plain- 
est truths  of  the  Bible  are  unintelligible 
to  many  because  they  have  embraced 
some  belief  or  opinion  before  which  is 
erroneous,  and  which  they  are  unwill- 
ing to  abandon.  The  proper  way  of 
reading  the  bible  is  to  lay  aside  all  pre- 
vious opinions,  and  submit  entirely  to 
God.  The  apostles  should  have  sup- 
posed that  their  previous  notions  of  the 
Messiah  were  wrong,  and  should  have 
renounced  them.  They  should  have 
believed  that  what  Jesus  then  said  was 
consistent  with  his  being  the  Christ 
So  twe  should  believe  that  all  that  Goa 
says  is  consistent  with  truth,  and  should 
forsake  all  other  opinions. 

46—50.  See  Matt,  xviii.  1—5  ;  Mark 
ix.  33—38. 
!      51.  Should  be  received  2ip.    The  word 


68 


LUKE. 


[A.  D.  32. 


among  them,  which  of  them  should 
be  greatest. 

47  And  Jesus,  perceiving  the 
thought  of  their  heart,  ttaok  a  child, 
and  set  him  by  him, 

48  And  said  unto  them,  Whoso- 
ever **  shall  receive  this  child  in  my 
name,  receiveth  me ;  and  vv'hoso- 
ever  shall  receive  me,  receiveth  him 
that  sent  me:  for  *  he  that  is  least 
among  you  all,  the  same  shall  be 
great. 

49  And  John  answered  and  said, 
Master,  we  *=  saw  one  casting  out 
devils  in  thy  name  :  and  we  forbad 

a  Matt.10.40.  Jno.12.44.  13.20.  b  Matt. 
23.11,12.  c.14.11.      c  Nu. 11. 27-29. 


here  translated  '  received  up"  means  lit- 
erally a  removal  from  a  lower  to  a  high- 
er place,  and  here  it  means  evidently  the 
solemn  ascension  of  Jesus  to  heaven. 
It  is  often  used  to  describe  that  great 
event.  See  Acts  i.  11,  22  ;  Mark  xvi. 
19;  1  Tim.  iii.  16.  The  time  appoint- 
ed for  him  to  be  on  the  earth  was  about 
expiring,  and  he  resolved  to  go  to  Jerusa- 
lem and  die.  And  from  this  we  learn  that 
Jesus  made  a  voluntary  sacrifice  ;  that  he 
chose  to  give  his  life  for  the  sins  of  men. 
Humanly  speaking,  had  he  remained  in 
Galilee  he  would  have  been  safe.  But 
that  it  might  appear  that  he  did  not 
fihun  danger,  and  that  he  was  really  a 
voluntary  sacrifice  —  that  no  man  had 
power  over  his  life  except  as  he  was 
■permitted  (John  xix.  11)  —  he  chose  to 
put  himself  in  the  way  of  danger,  and 
even  to  go  into  scenes  which  ne  knew 
would  end  in  his  death.  If  He  stead- 
fastly set  his  face.  He  determined  to 
go  to  Jerusalem,  or  he  set  out  reso- 
lutely. When  a  man  goes  toward  an 
object,  he  may  be  said  to  .set  his  face 
toward  it.  The  expression  here  means 
only  that  he  resolved  to  go.  and  it  im- 
plies that  he  was  not  appalled  by  the 
dangers  —  that  he  was  determined  to 
bi-ave  all,  and  go  up  into  the  midst  of 
his  enemies — to  die. 

52.  Se7it  messengers.  In  the  origi- 
nal the  word  is  angels  ;  and  the  use  of 
that  word  here  sliows  that  the  word 
angel,  in  the  Bible,  does  not  alwfiys 
mean  heavenly  beings.  IT  To  make 
ready.  To  prepare  a  place,  lodgings, 
refreshments.     He   had  no   reason   to 


him,  because  he  followeth  not  with 
us. 

50  And  Jesus  said  unto  him. 
Forbid  him  not :  for  '^  he  that  is  not 
against  us,  is  foi;  us. 

51  And  it  came  to  pass,  when 
the  time  was  come  that  he  should 
be  received  *  up,  he  steadfastly  set 
his  face  to  go  to  Jerusalem, 

52-' And  sent  messengers  before 
his  face  :  and  they  went,  and  enter- 
ed into  a  village  of  the  Samaritans, 
f  to  make  ready  for  him. 

53  And  they  did  not  receive  him, 
because  his  face  was  as  though  he 
v/ould  go  to  Jerusalem. 

dMatt.12.30.  c.16.13.  e  Mar.16.19.  Ac. 
1.2.     /  Jno.4.4^ 

expect  that  he  would  experience'  any 
kind  treatment  from  the  Samaritans  if 
he  came  suddenly  among  them,  and  if 
they  saw  he  was  going  to  Jerusalem. 
He  therefore  made  provisions  before- 
hand, and  thus  has  shown  us  that  it  is 
not  improper  to  look  out  beforehand 
for  the  supply  of  our  wants,  and  to 
guard  against  want  and  poverty.  ^  Sa- 
maritans. See  Matt.  x.  5.  They  had 
no  dealings  with  the  Jews.  John  iv.  9. 
53.  Tliey  did  not  receive  him.  Did 
not  entertain  him  hosphably,or  receive 
him  with  kindness.  '^  Because  his  face 
was,  &LC.  Because  they  ascertained 
that  he  was  going  to  Jerusalem.  One 
of  the  subjects  of  dispute  between  the 
Jews  and  Samaritans  was  in  regard  to 
the  proper  situation  of  the  temple.  The 
Jews  contended  that  it  should  be  at 
Jerusalem  ;  the  Samaritans,  on  mount 
Gerizim ;  and  accordingly  they  had 
built  one  there.  They  had  probably 
heard  of  the  miracles  of  Jesus,  and  that 
he  claimed  to  be  the  Messiah.  Per- 
haps they  had  hope  that  he  would  de- 
cide that  they  were  right  in  resrard  to 
the  building  of  the  temple.  Had  he 
decided  in  diat  way,  they  would  have 
received  him  as  the  Messiah  gladly. 
But  when  they  saw  he  was  going  to  the 
Jews  —  that  hy  going  he  would  decide 
in  their  favor — they  resolved  to  have 
nothing  to  do  with  him,  and  they  re- 
jected him.  And  from  this  we  may 
learn,  1st.  That  men  wish  all  the  teach- 
ers of  religion  to  fall  in  with  their  views. 
2d.  That  if  a  doctrine  does  not  accord 
with  the.'r  selfish  desires,  they  are  very 


A.D.  32.] 


CHAPTER  IX. 


69 


54  And  whe ibis  disciples,  James 
and  John,  saw  this^  they  said.  Lord, 
wilt  thou  that  we  command  fire  to 
come  down  from  heaven,  and  con- 
sume them,  even  as  Elias  *  did  ] 

55  But  he  turned,  and  rebuked 
them,  and  said.  Ye  know  not  what 
manner  of  spirit  ye  are  of. 

56  For  *  the  Son  of  man  is  not 
come  to  destroy  men's  lives,  but  to 
save  them.  And  they  went  to  an- 
other village. 

57  And  "  it  came  to  pass,  that,  as 
they  went  in  the  way,  a  certain  man 
said  unto  him.  Lord,  I  will  follow 
thee  whithersoever  thou  goest. 

a  2  Ki. 1.10,12.      &  Jno.3.17.  12.47. 


apt  to  reject  it.  3d.  That  if  a  religious 
leacher  or  a  doctrine  favors  a  rival  sect, 
it  is  commonly  rejected  without  exami- 
nation. And  4th.  That  men,  from  a 
regard  to  their  own  views  and  selfish- 
ness, often  reject  religion,  as  the  Sa- 
maritans did  the  Son  of  God,  and  bring 
upon  themselves  swift  destruction. 

54.  James  and  John.  They  were  call- 
ed Boanerges,  sons  of  thunder,  proba- 
bly on  account  of  their  energy  and 
power  in  preaching  the  gospel ;  or  of 
their  vehement  and  rash  zeal  —  a  re- 
markable example  of  which  we  have  in 
this  instance.  Mark  iii.  17.  IT  Wilt 
thou,  &c.  The  insult  had  been  offer- 
ed to  JesuSj  their  friend,  and  they  felt 
it.  But  the;'  zeal  was  rash,  and  their 
spirit  bad.  \  engeance  belongs  to  God. 
It  was  not  theirs  to  attempt  it.  ^  Fire 
from  heaven.  Lightning,  to  consume 
them.  IT  As  Elias  did.  By  this  they 
wished  to  justify  their  rash  zeal.  Per- 
haps, while  they  were  speaking,  they 
saw  Jesus  look  at  them  with  disappro- 
bation, and  to  vindicate  themselves 
they  referred  to  the  case  of  Elijah. 
The  case  is  recorded  in  2  Kings  i.  10 
—12 

55  Ye  Trnow  not  tchat  manner  of 
spirit  ye  are  of.  You  suppose  that  you 
are  actuated  by  a  proper  love  for  me. 
But  you  know  not  yourselves.  It  is  ra- 
ther a  love  of  revenge ;  rather  improper 
feelings  towards  the  Samaritans.,  than 
proper  feelings  towards  me.  We  learn 
here,  1st.  That  apparent  zeal  for  God 
may  be  only  improper  opposition  to- 
wards our  fellow  men.     2d.  That  men, 


58  And  Jesus  said  unto  him. 
Foxes  have  holes,  and  birds  of  the 
air  have  nests  ;  but  the  Son  of  man 
hath  not  where  to  lay  his  head. 

59  And  he  said  unto  another. 
Follow  me.  But  he  said,  Lord, 
suffer  ^  me  first  to  go  and  bury  my 
father. 

60  Jesus  said  unto  him,  Let  the 
dead  bury  their  dead  ;  but  go  thou 
and  preach  the  kingdom  of  God. 

61  And  another  also  said.  Lord, 
I  will  follow  thee;  but  let  me  first 
go  bid  them  farewell  which  are  at 
home  at  my  house. 

62  And  Jesus  said  unto  him,  No 
c  Matt.8.19,&c.      d  1  Ki  .19,20. 


when  they  wish  to  honor  God,  should 
examine  their  spirit,  and  see  if  there  be 
not  improper  feehng  manifested.  3d. 
That  the  highest  opposition  which  Je- 
sus meets  with  is  not  inconsistent  with 
his  loving  those  who  oppose  him,  and 
seeking  to  do  them  good. 

56.  For  the  Son  of  man,  &c.  You 
should  imitate,  in  your  spirit,  the  Son  of 
man.  He  came  not  to  destroy.  If  he 
had,  he  would  have  destroyed  these 
Samaritans.  But  he  came  to  save.  He 
is  not  soon  angry.  He  bears  patiently 
opposition  to  himself,  and  yoii,  should 
bear  opposition  to  him.  You  should 
catch  his  spirit ;  temper  your  zeal  like 
his  ;  seek  to  do  good  to  those  who  in- 
jure you  and  him  ;  and  be  mild,  kind, 
patient  and  forgiving. 

57—60.  See  Matt.  viii.  19—22. 

61.  Bid  them  farewell.  To  take  leave, 
inform  them  of  the  design,  and  set 
things  at  home  in  order.  Jesus  did 
not  suffer  this  because  he  probably  saw 
that  he  would  be  influenced  by  a  love 
of  his  friends,  or  by  their  persuasions, 
not  to  return  to  him.  The  purjjose  to 
be  a  Christian  requires  decisioii.  Men 
should  not  tamper  whh  the  world. 
They  should  not  consult  earthly  friend.s 
about  it.  They  should  not  even  allow 
worldly  friends  to  give  them  advice 
whether  to  be  Christians  or  not.  God 
is  to  be  obeyed  rather  than  man,  and 
they  should  come  forth  boldly,  and 
resolve  at  once  to  give  themselves  to 
Jesus. 

62.  No  man  having  put  his  hand,  &c. 
To  put  one's  hand  to  a  plough  is  a  pro- 


70 


LUKE. 


[A.  D.  32 


man  having  put  his  liand  to  the 
plough,  and  looking  back,  is  fit  for 
the  kinodom  of  God. 

CHAPTER  X. 

AFTER  "  these  things  the  Lord 
appointed   other  seventy  also, 
and  sent  them  two  and  two  before 
his  face  into  every  city  and  place, 
whither  he  himself  would  come. 
2  Therefore  said  he  unto  them,  ^ 


a  Matt.l0.1,&c.    Mar.C,7,&c. 
37.    Jiio.4.3o. 


b  Matt.9. 


verbial  expression,  to  signify  undertaking 
any  business.  In  order  that  a  plough- 
man may  accomplish  his  work,  it  is  ne- 
cessary to  look,  onward — to  be  intent  on 
his  employment — not  to  be  looking  back 
with  regret  that  he  undertook  it.  So  in 
religion.  He  that  enters  on  it  must  do  it 
with  his  whole  heart.  He  must  give  up 
the  world.  He  that  comes  still  loving 
the  world  —  still  looking  with  regret  on 
its  pleasures,  jts  wealth,  and  its  honors — 
that  has  not  wholly  forsaken  them  as  his 
portion,  cannot  be  a  Christian,  and  is 
not  fit  for  the  kingdom  of  God.  How 
searching  is  this  test  to  those  who  profess 
to  be  Christians  !  And  how  solemn  the 
duty  of  all  men  to  renounce  all  earthly 
objects,  and  to  be  not  only  almost,  but 
altogether,  followers  of  the  Son  of  God  I 
It  is  perilous  to  tamper  with  the  world 
— to  look  at  its  pleasures,  or  to  seek  its 
society.  He  that  would  enter  heaven 
must  come  with  a  heart  full  of  love  to 
God — giving  all  into  his  hands,  and  pre- 
pared always  to  give  up  all  his  property, 
his  health,  his  friends,  his  body,  his  soul 
to  God,  when  he  demands  them,  or  he 
cannot  be  a  Christian.  Religion  is  eve- 
ry thing,  or  nothing.  He  that  is  not 
willing  to  sacrifice  every  thing  for  the 
cause  of  God,  is  really  willing  to  sacri- 
fice nothing. 

CHAPTER  X. 
1.  After  these  things.  Afier  the  ap- 
pointment of  the  twelve  apostles,  and  the 
transactions  recorded  in  the  previous 
chapters.  ^  Other  seventy.  Seventy 
others  besides  the  apostles.  They  were 
appointed  for  a  different  purpose  from 
the  apostles.  The  apostles  were  to  be 
with  him  —  to  hear  his  instructions  —  to 
l)e  witnesses  of  his  miracles — ^his  suffer- 
ings— his  death,  his  resurrection  and  as- 
cension— that  they  might  the7i  go  and 


The  harvest  truly  is  great,  but  the  * 
labourers  are  few :  pray  ye  there* 
fore  the  Lord  of  the  harvest,  that 
he  would  send  forth  labourers  into 
his  harvest. 

3  Go  your  ways  :  behold,  I  send 
you  forth  as  lambs  among  wolves. 

4  Carry  ^  neither  purse,  nor  scrip, 
nor  shoes  :  and  *  salute  no  man  by 
the  way. 

clCor.3.9.  lTi.5.17.  «fc.9.3,&c.  eGe 
24.33,56.   2lCi.4.29.    Pr.4.25. 

proclaim  all  these  things  to  the  world, 
The  seventy  were  sent  out  to  preach 
immediately,  and  chiefly  where  he  him- 
self was  about  to  come.  They  were 
appointed  for  a  temporary  object.  They 
were  to  go  into  the  villages  and  towns 
and  prepare  the  way  for  his  coming.  The 
number  seveiity  was  a  favorite  number 
among  the  Jews.  Thus  the  family  of 
Jacob  that  came  into  Egypt  consisted  of 
seventy.  Gen.  xlvi.  27.  The  number 
of  elders  that  Moses  appohited  to  aid 
him  was  the  same.  Num.  xi.  16,  25. 
The  number  which  composed  the  great 
Sanhedrim,  or  council  of  the  nation, 
was  the  same.  It  is  not  improbable  that 
our  Saviour  appointed  this  number  with 
reference  to  the  fact  that  it  so  often  oc- 
curred among  the  Jews,  or  after  the  ex- 
ample of  Moses  who  appointed  seventy 
to  aid  him  in  his  work.  But  it  is  evident 
that  the  oiSce  was  temporary — that  it 
had  a  specific  design — and  of  course, 
that  it  would  be  improper  to  attempt  to 
find  now  a  continuation  of  it,  or  a  paral- 
lel to  it  in  the  Christian  ministry.  ^^Two 
and  two.  There  was  much  wisdom  in 
sending  them  in  this  manner.  It  was 
done,  doubtless,  that  they  might  aid  one 
another  by  mutual  counsel;  that  they 
miffht  ^sustain  and  comfort  one  another 
in  their  persecutions  and  trials.  Our  Lord 
in  this,  showed  the  propriety  of  having 
a  religious  friend,  who  would  be  a  con- 
fidant and  help.  Every  Christian,  and  es- 
j  pecially  every  Christian  minister,  needs 
such  a  friend ;  and  should  seek  some 
one  to  whom  he  can  unbosom  himself, 
and  with  whom  he  can  mingle  his  feel- 
ings and  prayers. 

2.  See  Matt.  ix.  36,  37. 

3.  See  Matt.  x.  16. 

4.  Purse — scrip — shoes.  See  Matt,  x, 
10.  IT  Salute  no  man  by  the  Viay.  Salu- 
tations among  the  Orientals  did  not  con- 


A   D.3iJ.] 

5  And  into  whatsoever  house  ye 
enter,  first  say,  Peace  be  to  this 
house. 

6  And  if  the  son  °  of  peace  be 
there,  your  peace  shall  rest  ^  upon 
it :  if  not,  it  shall  turn  to  you  again. 

7  And  in  the  same  house  remain, 
eating  and  drinking  such  things  as 
they  give  :  for '  the  labourer  is  wor- 
thy of  his  hire.  Go  not  from  house 
•  to  house. 

8  And  into  whatsoever  city  ye 
enter,  and  they  receive  you,  eat  * 
such  things  as  are  set  before  you : 

9  And  heal  the  sick  that  are  there- 
in, and  say  unto  them,  The -^  king- 
dom of  God  is  come  nigh  unto  you. 

10  But  into  whatsoever  city  ye 
enter,  and  they  receive  you  not,  go 
your  ways  out  into  the  streets  of 
the  same,  and  say, 

11  Even  «  the  very  dust  of  your 
city,  which  cleaveth  on  us,  we  do 
wipe  off  against  you  :  notwith- 
standing, be  ye  sure  of  this,  that 
the  kingdom  of  God  is  come  nigh 
unto  you. 

ols.9.6.  2Th.3.16.  i  Ja.:3.13.  c  1  Cor. 
».4-14.  1  Ti.5.18.  dlTi.5.13.  elCor.lO. 
y?.     /Malt. 3.2.      5-C.9.5. 


sist,  as  among  us,  of  a  shght  bow,  or 
extension  of  the  hand,  but  was  perform- 
ed by  many  embraces,  and  inclinations, 
and  even  prostrations  of  the  body  on  the 
ground  All  this  required  much  time; 
and  as  the  business  on  which  the  seven- 
ty were  sent  was  urgent,  they  were  re- 
quired not !«,  delay  their  journey  by  long 
and  formal  salutations  of  the  persons 
wjiom  they  met.  '"It'  two  Arabs  ol' 
equal  rank  meet  each  other,  they  extend 
to  each  other  the  right  hand,  and  having 
clasped,  they  elevate  tiiem  as  if  to  kiss 
ihem.  Each  one  then  draws  back  his 
hand  and  kisses  it  instead  of  his  friend's, 
and  then  places  it  upon  his  forehead. 
The  parties  then  continue  the  salutation 
by  kissing  each  others'  beard.  They 
give  thanks  to  God  that  they  are  once 
more  permitted  to  see  their  friend — they 
pray  to  the  Almighty  in  his  behalf. 
Sometimes  they  repeat  not  less  than  ten 
times  the  ceremony  of  grasping  hands 
and  kissing."    The  salutation  of  friends, 


CHAPTER  X. 


71 


12  But  I  say  unto  you,  that  it 
shall  be  more  tolerable  in  that  day 
for  Sodom,  than  for  that  city. 

13  Woe  '^  unto  thee,  Chorazin  I 
woe  unto  thee,  Bethsaida !  for  '  if 
tlie  mighty  works  had  been  done  in 
Tyre  and  Sidon,  which  have  been 

j  done  in  you,  they  had  a  great  while 
!  ago  repented,  sitting   in   saekcloth 
and  ashes. 

14  But  it  shall  be  more  tolerable 
for  Tyre  and  Sidon  at  the  judgment, 
than  for  you. 

15  And  thou,  Capernaum,  which  ^ 
art  exalted  to  heaven,  shalt  be  thrust 
*  down  to  hell. 

16  He  '  that  heareth  you,  heareth 
me;  and  he"*  thatdespisethyou,  de- 
spiseth  me  ;  and  "  he  that  despiseth 
me,  despiseth  him  that  sent  me. 

17  And  the  seventy  returned 
again  with  joy,  saying,  Lord,  even 
the  devils  are  subject  unto  us 
through  thy  name. 

18  And  he  said  unto  them,  I  be- 
held Satan  "  as  lightning  fall  from 
heaven. 

/jMatt.l].21,&c.  tEze.3.6.  j  Is=.  14. IS- 
IS. Je..51.53.  Ain.9.2,3.  k  Eze.26.20.  31. 
18.  I  Jno.13.20.  m  Ac.5.4.  n  Jno.5.23 
0  Re^l2^8,9. 

therefore,  was  a  ceremony  which  con- 
sumed much  time ;  and  it  was  on  this 
account  that  our  Lord,  on  this  occasion, 
forbad  them  to  delay  their  journey  to 
greet  others.  A  similar  direction  is 
luund  in  2  Kings  iv.  29.' 

5.  See  Matt.  x.  13. 

G.  The  son  of  peace.  That  is,  if  thtj 
hous6  or  family  be  worthy,  or  be  dispos 
ed  to  receive  you  in  peace,  and  kindness 
See  I\Iatt.  x:  13.  The  son  of  peace  means 
one  disposed  to  peace,  or  peacetul  and 
kind  in  his  disposition.  Compare  Matt, 
i.  1. 

7.  See  iMatt.  x.  11. 

8—12.  See  Matt.  x.  14,  15. 

13—15.  See  Matt.  xi.  21—24. 

16.  See  Matt.  x.  40. 

17.  The  dtvils  are  snhject  unto  us. 
The  devils  obey  us.  We  have  been 
able  to  cast  them  out.  IT  Through  thy 
name.  When  commanded  in  thy  name 
to  come  out  of  those  who  are  possessed. 

IS.  /  beheld  Satan,  &c.     Satan  hero 


72 


19  Behold,  I  give  unto  you  power 
to  tread  on  serpents  '^  and  scorpions, 
and  over  all  the  povi^er  of  the  ene- 
my:  and  nothing  shall  by  any  means 
hurt  you. 

20  Notwithstanding,  in  this  re- 
joice not,  that  the  spirits  are  subject 
unto  you ;  but  rather  rejoice  be- 
cause your  names  are  written  ^  in 
heaven. 

21  In  that  hour  Jesus  rejoiced  in 

a  IVIar.16.18.  Ac.28.5  b  Ex.32.32.  Ps. 
60.28.  Is.4.3.  Da.]  2.1.  Pli.4.3.  He.12.23. 
Re.13.8.  20.J2.  21.27. 

denotes  evidently  the  prince  of  the  de- 
vils who  had  been  cast  out  by  the  se- 
venty disciples — for  the  discourse  %yas 
respecting  their  power  over  evil  spirits. 
Lightning  is  an  image  of  rapidity,  or 
quickness.  I  saw  Satan  fall  quickly, 
or  rapidly — as  quick  as  lightning. — The 
phrase  "from  heaven,"  is  to  be  refer- 
red to  the  lightning,  and  does  not  mean 
that  he  saw  Satan  fall/r^wi  heaven,  huX. 
that  he  fell  as  quick  as  hghtning  from 
heaven,  or  from  the  clouds.  The  whole 
expression  then  may  mean,  '  I  saw  at 
your  command  devils  immediately  de- 
part, as  quick  as  the  flash  of  lightning. 
I  gave  you  this  power — I  saw  it  put 
forth — and  I  gave  also  the  power  to 
tread  on  serpents,'  &c. 

19.  To  tread  on  serpents.  Preserva- 
tion from  danger.  If  you  tread  on  a 
poisonous  reptile  that  would  otherwise 
mjure  you,  /will  keep  you  from  dan- 
ger. If  you  go  among  bitter  and  ma- 
lignant enemies  that  would  seek  your 
hie,  /  will  preserve  you.     ^Scorpions. 


LUKE.  [A.  D.32 

spirit,  and  said,  I  thank  thee,  O  Fa- 
ther, Lord  of  heaven  and  earth,  that 
thou  hast  hid  these  things  from  the 
!  wise  and  prudent,  and  hast  reveal- 
I  ed  them  unto  babes:  even  so,  Fa- 
I  ther  ;  for  so  it  seemed  good  in  thy 
sight. 

22  All  ^  things  '^  are  delivered  to 
me  of  my  Father :  and  no  •*  man 
knoweth  who  the  Son  is,  but  the 
Father;  and  who  the  Father  is,  but 

1  Many  ancient  copies  add,  Jlnd  turning  to 
his  disciples,  he  said.  c  Matt.28.18.  Jao.3. 
35.       d  Jno.6.44,46. 


The  scorpion  is  an  animal  with  eight 
feet,  eight  eyes,  and  a  long  jointed  tail, 
ending  in  a  pointed  weapon  or  sting. 
It  is  found  in  tropical  climates,  and  sel- 
dom exceeds  four  inches  in  length.  Its 
sting  is  extremely  poisonous,  and  it  is 


sometimes  fatal  to  hfe.  It  is  in  scrip 
ture  the  emblem  of  malicious  and  crafty 
men.  When  rolled  up,  it  has  some  re- 
semblance to  an  egg.  Luke  xi.  12. 
Ezek.  ii.  6.  The  annexed  cut  will  give 
an  idea  of  iis  ..sval  form  and  appear- 
ance. 1i  The  enemy.  Satan.  The  mean- 
ing of  this  verse  is,  that  Jesus  would 
preserve  them  from  the  power  of  Satan 
and  all  his  emissaries — from  all  wicked 
and  crafty  men  ;  and  this  shows  that  he 
had  divine  power.  He  that  can  con 
trol  Satan  and  his  hosts — that  can  be 
present  to  guard  from  all  their  machi- 
nations— see  all  their  plans,  and  destroy 
all  their  designs,  must  be  clothed  with 
no  less  than  Almighty  power. 

20.  Bather  rejoice,  <SLc.  Though  it 
was  an  honor  to  work  miracles — 'though 
it  is  an  honor  to  be  endowed  with  ta- 
lents, and  influence,  and  learning,  yet 
it  is  a  subject  of  chief  joy  that  we  are 
numbered  among  the  people  of  God, 
and  have  a  title  to  everlasting  life. 
IT  Names  are  v)ritten  iyi  heaven.  The 
names  of  citizens  of  a  city  or  state  were 
accustomed  to  be  written  in  a  book,  or 
register,  from  which  they  were  blotted 
out  when  they  became  unworthy,  or 
forfeited  the  "favor  of  their  country. 
Compare  Ps.  Ixix.  28.  Ex.  xx.xii.  32 
Deut.  ix.  14.  Rev.  iii.  5.  That  theit 
names  were  v^rilten  in  heaven,  means 
that  they  were  citizens  of  heaven:  that 
they  were  friends  of  God,  and  approved 
by  "him,  and  would  be  permitted  to 
dwHl  with  him.  This  was  of  far  more 
value  than  all  earthly  honor,  power,  or 
wealth  ;  and  in  this,  men  should  rejoice 
more  than  in  eminent  endowments  of 
influence,  learning,  talents  or  posses 
sions. 

21 ,  22.     See  Matt.  xi.  25— ?'>' 


A.  n.  33.] 


CHAPTER  X. 


73 


the  Son,  and  lie  to  whom  the  Son 
win  reveal  him. 

23  And  he  turned  him  unto  his 
diseipips,  and  said  privately,  Bless- 
ed art  liieeyes  which  see  the  things 
that  ye  see : 

24  For,  I  tell  you,  that  "  many 
prophets  and  kings  have  desired  to 
see  those  things  which  ye  see,  and 
have  not  seed  them ;  and  to  hear 
those  things  which  ye.  hear,  and 
have  not  heard  them. 

25  And,  behold,  a  certain, lawyer 
stood  up,  and  tempted  him,  saying. 
Master,  what  ^  shall  1  do  to  inherit 

eternal  life  1 

alPe.l.lO.  6  Ac.16.30,31.  c  Ga.3.18. 
d  De.0.5.       e  Le.l9.18. 


[      26  He  said   unto  him.  What  is 

'  v.-ritten   in    the   law  1  how   readest 

]  thou  1 

j      27  And  he  answering  said.  Thou  <* 

!  shalt  love  the  Lord  thy  God  with 

I  all  thy  heart,  and  with  all  thy  soul, 

;  and  with  all  thy  strength,  and  with 

'  ail  thy  mind  :  and  thy  *  neighbor  as 

I  thyself. 

!      28  And  he  said  unto  hira,  Thou 

hast  answered  rigiit :  this  do,  and  ^ 

thou  shait  live. 

29  But  he,  willing  to  justify  ^ 
himself,  said  unto  Jesus,  And  who 
is  my  ^  neighbour  ] 

30  And  Jesus  answering  said,  A 

/Le.ie.5.    iVe.9.20.    Eze.QO.11,21.    Eo.lO., 
Ga.3.r2.        ff  Job  32.2.  c.]G.lo.    Ro.4.2. 
3.11.    Ja.2.24.      A  Matt.5.43,44. 


23,  24.  See  Matt.  xiii.  16,  17. 

25.  A  certain  lawyer.  One  who  pro- 
lessed  to  be  well  skilled  in  the  laws  of 
Moses,  and  whose  business  it  was  to 
explain  them.  ^  Stood  up.  Rose — ap- 
peared to  address  him.  f  Tempted  him. 
Feigned  a  desire  to  be  instructed,  but 
did  it  to  perplex  him,  or  to  lead  him,  if 
possible,  to  contradict  some  of  the  max- 
ims of  the  law.  IT  Inherit  eternal  lifn. 
Be  saved.  This  was  the  common  in- 
quiry among  the  Jews.  They  had  said 
that  man  must  keep  the  commandments 

-the  written  and  oral  lav/. 

26.  What  is  writte?i,  See.  Jesus  re- 
ferred him  to  the  law  as  a  safe  rule,  and 
asked  him  what  was  said  there.  The 
lawyer  was  doubtless  endeavoring  to 
justify  himself  by  obeying  the  law.  He 
trusted  to  his  own  works.  To  bring 
hnn  off  from  that  ground,  to  make  him 
feel  that  it  was  an  unsafe  foundation, 
Jesus  showed  him  what  tlie  law  re- 
quired,  and  thus  would  have  showed 
him  that  he  needed  a  better  righteous- 
ness than  his  own. — This  is  the  proper 
use  of  the  law.  By  comparing  ourselves 
with  tJiat,  we  see  our  own  defects,  and 
ure  thus  prepared  to  welcome  a  better 
righteousness  than  our  ov/n — that  of  the 
Lord  J23US  Christ.  Thus  the  law  be- 
comes a  scliool-master  to  lead  us  to  him. 
Gal.  iii.  24.      - 

27.  23.  See  this  subject  explained  in 
Matt.  xxii.  37—40. 

29.  To  justify  himself.  Desirous  to 
uppear  blameless,  or  to  vindicate  him- 
Bclf,  and  show  that  he  had  kept  the  law. 

Vol.  IL  — 7 


Ga. 


Jesus  wished  to  lead  him  to  a  view  of 
his  own  sinfulness,  and  his  real  depar- 
j  ture  from  the  law.  The  man  was  de- 
sirous of  showing  that  he  had  kept  the 
law ;  or  perhaps  he  was  desirous  of 
justifying  himself  for  asking  the  ques- 
tion ;  of  showing  that  it  could  not  be 
so  easily  settled;  that  a  mere  refer- 
ence to  the  words  of  the  law  did  not 
determine  it.  It  was  still  a  question 
what  was  meant  by  neighbor.  The  Pha- 
risees held  that  the  Jews  only  were  to 
be  regarded  as  such,  and  that  the  obli- 
gation did  not  extend  at  all  to  the  Gen- 
files.  The  lawyer  was  probably  ready 
to  affirm  that  he  had  discharged  faith- 
fully his  duly  to  his  countrymen,  and 
had  thus  kept  the  law,  and  could  justify 
himself. — Every  sinner  is  desirous  of 
I  justifying  himself.  He  seeks  to  do  it 
!  by  his  own  works.  For  this  purpose 
he  perverts  the  meaning  of  the  law ; 
destroys  its  spirituahty ;  and  brings 
down  the  law  to  his  standard  rather  than 
attempt  to  frame  his  life  by  its  require 
ments. 

30.  Jesus  answering.  Jesus  answer- 
ed him  in  a  very  different  manner  from 
what  he  expected.  By  one  of  the  most 
tender  and  affecting  narratives  to  be 
found  any  where,  he  made  the  lawyer 
his  own  "judge  in  the  case,  and  con- 
strained him  to  admit  what  at  first  he 
would  probably  have  denied.  He  com- 
pelled him  to 'acknowledge  that  n  Sa- 
maritan—  of  a  race  most  hated  ot  all 
people  by  the  Jews  —  had  shown  the 
kindness  of  a  neighbor,  wliile  a  '<i>rien 


74 


LUKE. 


[A.  D.  3-3. 


certain  man  vent  down  from  Jeru- 
salem to  Jericho,  and  fell  among- 
thieves,  which  stripped  him  of  his 
raiment,  and  wounded  him,  and  de- 
parted, leaving  hint  half  dead. 

31  And  by  chance  there  came 
down  a  certain  priest  that  way ;  and 
when  he  saw  him,  he  passed  by  * 
on  the  other  side 

a  P3.38.ll.     b  Ps.109.25.    Pr.27.10. 


32  And  Yikew  ise  a  Levite,  when 
he  was  at  the  place,  came  and  look- 
ed *  071  him,  and  passed  by  on  the 
other  side. 

33  But  a  certain  Samaritan, '  as 
I  he  journeyed,  came  where  he  was  : 
I  and  when  he  saw  him,  he  had  com- 
passion '^  on  him, 

34  And  went  to  him,  and  bound 
cJno.4.9.      dEx.2.6.      c  Ps.147.3.    Is.1.6. 


and  a  Levite  had  denied  it  to  their  own 
countrymeii.  ^  From  Jerusalem  to  Jeri- 
cho. Jericho  was  situated  about  fifteen 
miles  to  the  north-east  of  Jerusalem, 
and  about  eight  west  of  the  river  Jor- 
dan. See  Notes  on  Matt.  xx.  29.  *![  Fell 
among  thieves.  Fell  among  robbers. 
The  word  thieves  rrieans  those  who 
merely  take  property.  These  were 
highwaymen,  and  not  merely  took  the 
property,  but  endangered  the  life.  They 
were  robbers.  From  Jerusalem  to  Je- 
richo the  country  was  rocky,  mountain- 
ous, and  in  some  parts  scarcely  inhabit- 
ed. It  afforded,  therefore,  among  the 
rocks  and  fastnesses,  a  convenient  place 
for  highwaymen.  This  was  also  a  very 
frequented  road.  Jericho  was  a  large 
place,  and  there  was  much  travelling  to 
Jerusalem.  At  this  time,  also,  Judea 
abounded  with  robbers.  Josephus  says 
that  at  one  time  Herod  the  Great  dis- 
missed forty  thousand  men  who  had 
been  employed  in  building  the  temple — 
a  large  part  of  whom  became  highway- 
men.— Josephus'  Antiquities,  15.  7. 

31.  By  chance.  Accidentally,  or,  as 
it  happened.  It  means  that  he  did  not 
do  it  with  a  design  to  aid  the  Samaritan. 
^  A  certain  priest.  It  is  said  that  not 
less  than  twelve  thousand  priests  and 
Levites  dwelt  at  Jericho ;  and  as  their 
business  was  at  Jerusalem,  of  course, 
there  would  be  many  of  them  constant- 
ly travelling  on  that  road.  ^  When  he 
saw  him.  He  saw  him  lie,  but  came 
not  near  him.  Passed  by  oti  the  other 
tide.  On  the  farther  side  of  the  way. 
Did  not  turn  out  of  his  course  even  to 
come  and  see  him. 

32.  A  Levite.  The  Levites,  as  well 
as  the  priests,  were  of  the  tribe  of  Levi, 
and  were  set  apart  to  the  duties  of  reh- 
gion.  The  peculiar  duty  of  the  priest 
was  to  offer  sacrifice  at  the  temple,  to 
present  incense,  prayers,  the  morning 
and  evening  services  of  the  temple,  <S6c. 


The  ofHce  or  duty  of  the  Levites  was 
to  render  assistance  to  the  priests  irt 
their  services.  In  the  journey  of  the 
Israelites  through  the  wilderness,  it  was 
their  duty  to  transport  the  various  parts 
of  the  tabernacle,  and  the  various  sacred 
utensils.  It  was  their  duty  to  see  that 
the  tabernacle  and  the  temple  were  kept 
clean :  to  prepare  supplies  for  the  sane 
tuary,  such  as  oil,  incense,  wine,  &c. 
They  had  the  care  of  the  sacred  reve- 
nues, and,  after  the  time  of  David,  they 
conducted  the  sacred  music  of  the  tem- 
ple service.  Num.  viii.  5 — 22.  1 
€hron.  xxiii.  3—5,  24—32.  x.xiv.  27 
—  31.  ^  Came  a7id  looked  on  him.  It 
is  remarked  by  critics  here,  that  the  e.\- 
p>ession  used  does  not  denote,  as  in  the 
case  of  the  priest,  that  he  accidentally 
saw  him,  and  took  no  farther  notice  of 
him,  but  that  he  came  and  looked  on  him 
more  attentively,  but  still  did  nothing 
to  relieve  him. 

33.  A  certain  Samaritan.  See  Matt. 
X.  5.  The  Samaritans  were  the  most 
inveterate  foes  of  the  Jews.  They  had 
no  dealings  vnth  each  other.  See  Notes 
on  Matt.  X.  5.  It  was  this  fact  which 
rendered  the  conduct  of  this  good  man 
so  striking,  and  thus  set  in  such  strong 
contrast  tlie  conduct  of  the  priest  and 
the  Levite.  They  would  not  help  their 
own  afflicted  and  wounded  countryman. 
He,  who  could  not  be  expected  to  aid  a 
Jew,  overcame  all  the  usual  hostihty 
between  the  people ;  saw,  in  the  wound- 
ed man,  a  neighbor,  a  brother,  one  who 
needed  aid ;  and  kindly  denied  himself 
to  show  kindness  to  the  stranger. 

34.  Pouring  in  oil  and  wine.  These 
were  often  used  in  medicine  to  heal 
wounds.  Probably  they  were  mingled 
together,  and  had  a  highly  sanative 
quality.  How  strikingly  is  his  conduct 
contrasted  with  the  priest  and  Levite ! 
And  how  particularly,  as  well  as  beau- 
tifully bv  this,  dots  our  Saviour  shew 


A..  D.  32. 


CHAPTER  X. 


75 


up  his  wounds,  pouring  in  oil  and 
wine,  and  set  him  on  his  own  beast, 
and  brought  him  to  an  inn,  and  took 
care  of  him. 

35  And  on  the  morrow  when  he 
departed,  he  took  out  two  ^  pence, 
and  gave  them  to  the  host,  and  said 
unto  him,  Take  care  of  him  ;  and 

1  See  Matt.20.2.       a  Pr.19.17.  c.  14.14. 


what  we  ought  to  do  to  those  who  are 
in  circumstances  of  need  !  He  does  not 
merely  say  in  general  that  he  showed 
him  kindness,  but  he  told  how  it  was 
done.  He  stopped  —  came  where  he 
was — pitied  hiui — bound  up  his  wounds 
— set  him  on  his  own  beast — conducted 
him  to  a  tavern — passed  the  night  with 
him,  and  then  secured  the  kind  attend- 
ances of  the  landlord,  promising  him  to 
pay  him  for  his  trouble  —  and  all  this 
without  desiring  or  expecting  any  re- 
ward. If  this  had  been  by  a  Jew,  it 
would  have  been  signal  kindness.  If 
it  had  been  by  a  Gentile,  it  would  also 
have  been  great  kindness.  But  it  was 
by  a  Samaritan  —  a  m.an  of  a  nation 
most  hateful  to  the  Jews,  and  therefore 
it  most  strikingly  shows  what  we  are  to 
do  to  friends  and  foes  when  they  are  in 
distress. 

3.3.  TwopeTwe.  About  twenty-seven 
cents.  This  may  seem  a  small  sum, 
but  we  are  to  remember  that  that  sum 
was  probably  ten  times  as  valuable  then 
as  now — that  is,  that  it  would  purchase 
ten  times  as  much  food,  and  the  com- 
mon necessaries  of  life,  as  the  same 
Bum  would  now.  Besides,  it  is  proba- 
ble that  all  the  man  wanted  was  atten- 
tion and  kindness,  and  for  all  these,  it 
was  the  purpose  of  the  Samaritan  to 
vay  when  he  returned.  ^  The  host. 
f  he  innkeeper. 

3(3.  Was  neighhor.  Showed  the  kind- 
ness of  a  neighbor,  or  evinced  the  pro- 
ter  feelings  of  a  neighbor.  The  lawyer 
ad  asked  him  who  was  his  neighbor  ? 
J^sus.  in  this  beautiful  narrative,  show- 
ed him  who  and  wViat  a  neighbor  was, 
and  showed  him  in  a  way  that  disarmed 
his  prejudice,  deeply  affected  him  in  re- 
gard to  his  own  duty,  and  evinced  the 
beauty  of  religion.  Had  he  at  first  told 
him  that  a  Samaritan  might  be  a  neigh' 
bcr  to  a  Jew  and  deserve  his  kindness, 
he  would  have  been  at  once  revolted  at 
it.    But  when,  by  a  beautiful  and  affect- 


whatsoever  thou  spendest  more, 
when  I  come  again  I  will  repay  " 
thee. 

36  Which  now  of  these  three, 
thinkest  thou,  was  neighbour  unto 
him  that  fell  among  the  thieves  1 

37  And  he  said,  He  that  shewed 
mercy  *  on  him.     Then  said  Jesus 

6Pr.l4.21.    Hos.6.6.    Mi.6.8.    Matt.23.23. 


ing  narrative,  he  brought  the  ma7i  him- 
self io  see  that  it  might  be,  he  was  con- 
strained to  admit  it.  Here  we  see  the 
beauty  of  a  parable  and  its  use.  It  dis- 
armed prejudice— fixed  the  attention  — 
took  the  mind  gently,  yet  irresistibly, 
and  prevented  the  possibiUty  of  cavil  or 
objection. 

37.  He  that  shotued  mercy.     His  Jew- 
ish prejudice  would  not  permit  him  to 

I  Jiarne  the  Samaritan,  but  there  was  no 

I  impropriety,  even  in  his  view,  in  saying 
that  the  man  who  showed  so  much 
mercy,  was  really  the  neighbor  to  the 

i  afflicted,  and  7iot  he  who  professed  to 
be  his  neighbor,  but  who  would  do  no- 
thing for  his  welfare.  ^  Go,  and  do 
thou  liheiinse.  Show  the  same  kind- 
ness to  all  —  to  friend  and  foe,  and  then 
you  will  have  evidence  that  you  keep 
the  law,  and  not  till  then.  Of  this  man 
we  know  nothing  farther ;  but  from  this 
inimitably  beautiful  parable,  we  may 
learn:  1.  That  the  knowledge  of  the 
law  is  useful  to  make  us  acquainted 
whh  our  own  sinfulness  and  need  of  a 
Saviour.  2.  That  it  is  not  he  who  pro- 
fesses most  kindness  that  really  loves 
us  most,  but  he  who  will  most  deny 
himself  that  he  may  do  us  good  in  times 
of  want.  3.  That  rehgion  requires  us 
to  do  good  to  ell  men,  however  acci- 
de7itally  we  may  become  acquainted 
with  their  calamities.  4.  That  w'e  should 
do  good  to  our  enemies.  Real  love  to 
them  will  lead  us  to  deny  ourselves, 
and  to  sacrifice  our  own  welfare,  that 

i  we  may  help  them  in  times  of  distress, 
and  alleviate  their  wants.  5.  That  he 
is  really  our  neighbor  who  does  us  the 
most  good — who  helps  us  in  our  neces- 
sities, and  especially  if  he  does  this 
when  there  has  been  a  controversy  or 
difference  between  us  and  him.  6.  We 
hence  see  the  beauty  of  rehgion.  No- 
thing else  will  induce  men  to  surmount 
their  prejudices,  to  overcome  opposi- 
tion, and  to  do  good  to  those  who  are 


76 


LUKE. 


[A.  D.  32. 


unto  him,  Go,  and   do   thou  like- 
wise. 

38  Now  it  came  to  pass,  as  they 
went,  that  he  entered  into  a  certain 
village  :  and  a  certain  woman,  nam- 
ed Martha,  "  received  him  into  her 
hovise. 

39  And  she  had  a  sister  called 
Mary,  \vhich  also  sat  ^  at  Jesus' 
feet,  and  heard  his  word. 

a  Jno.ll.ll.  12.2,3.      b  Lu.8.35.    Ac.22.3. 


at  enmity  with  them.  True  religion 
teaches  us  to  regard  every  man  as  our 
neighbor ;  prompts  us  to  do  good  to  all ; 
to  tbrget  all  natioual  or  sectional  dis- 
tinctions, and  to  aid  all  those  who  are 
in  circumstances  of  poverty  and  want. 
If  religion  were  valuable  for  nothing  hut 
this,  it  would  be  the  most  lovely  and 
desirable  principle  on  earth  ;  and  all. 
especially  in  their  early  years,  should 
seek  it.  Nothing  that  a  young  person 
can  gain,  will  be  so  valuable  as  the  feel- 
ing that  regards  all  the  world  as  one 
great  family,  and  to  learn  early  to  do 
good  TO  ALL.  7.  The  difference  be- 
tween Ihe  Jew  and  the  Samaritan,  was 
a  difference  in  religion  and  religious 
opinion,  and  from  the  example  of  the 
latter,  we  may  learn,  that,  while  men 
differ  in  opinions  on  subjects  of  religion, 
and  while  they  are  zealous  for  what 
they  hold  to  be  the  truth,  still  they 
should  treat  each  other  kindly;  aid 
each  other  in  necessity;  and  show  that 
religion  is  a  principle  superior  to  the 
love  of  sect ;  and  that  the  cord  which 
binds  man  to  man  is  one  that  is  to  be 
sundered  by  no  difference  of  opinion, 
and  that  Christian  kindness  is  to  be 
marred  by  no  forms  of*ivorship,  and  no 
bigoted  attachment  for  what  we  esteem 
the  doctrines  of  the  gospel. 

38.  A  certain  village.  Bethany.  See 
John  xi.  1.  It  was  on  the  eastern  de- 
clivity of  the  mount  of  Ohves.  '^Re- 
ceived him.  Received  him  kindly  and 
hospitably.  From  this  it  would  seem 
that  Martha  was  properly  the  mistress 
of  the  house.  Possibly  she  was  a 
widow,  and  her  brother  Lazarus  and 
younger  sister  Mary  hved  with  her. 
And  as  she  had  the  care  of  the  house- 
Iiold,  this  will  also  show  why  she  was 
diligently  employed  about  domestic  af- 
fairs. 

39.  Sat  at  Jesus' feet.     This  was  the 


40  But  Martha  was  cumbered 
about  much  serving,  and  came  to 
him  and  said.  Lord,  dost  thou  not 
care  that  my  sister  hath  left  me  to 
serve  alone  1  bid  her  therefore  that 
she  help  me. 

41  And  Jesus  answered  and  said 
unto  her,  Martha,  Martha,  thou  art  <= 
careful  and  troubled  about  many 
things : 

c  Mar.4.19.  c.21.34.    1  Co.7.32,35. 


ancient  posture  of  disciples,  or  learners. 
They  sat  at  the  feet  of  their  teachers ; 
that  is,  beneath  them,  in  a  humble 
place.  Hence  Paul  is  represented  as 
having  been  brought  up  at  the  feet  of 
Gamaliel.  Acts  xxii.  3.  When  it  is 
said  that  Mary  sat  at  Jesus'  feet,  it 
means  that  she  was  a  disciple  of  his ; 
that  she  listened  attentively  to  his  in- 
structions ;  and  was  anxious  to  learn 
his  doctrine. 

40.  Martha  was  cumbered  about  much 
serving.  Was  much  distracted  with 
the  cares  of  the  family,  and  providing 
suitably  to  entertain  the  Saviour.  It 
should  be  said  here,  that  there  is  no 
evidence  that  Martha  had  a  worldly  or 
covetous  disposition.  Her  anxiety  was 
to  provide  suitable  entertainment  for 
the  Lord  Jesus.  As  mistress  of  the 
family,  this  care  properly  devolved  on 
her ;  and  the  only  fault  which  can  be 
charged  on  her,  was  too  earnest  a  de- 
sire to  make  such  entertainment,  when 
she  might  have  sat  with  Mary  at  his 
feet,  and,  perhaps,  too  much  haste 
and  fretfulness  in  speaking  to  Jesus 
about  Mary.  *S  Dost  thou  not  care,  &.c. 
This  was  an  improper  reproof  of  our 
Lord,  as  if  he  encouraged  Mary  in  ne- 
glecting her  duty.  Or  perhaps  Martha 
supposed  that  Mary  was  sitting  there 
to  show  him  the  proper  expressions  of 
courtesy  and  kindness,  and  that  Mary 
would  not  think  it  proper  to  leave  him 
without  his  direction  and  permission 
She,  therefore,  hinted  to  Jesus  her  busy 
employments ;  her  need  of  the  aid  of 
her  sister ;  and  requested  that  Jesus 
would  signify  his  wish  that  Mary  should 
assist  her. 

41.  Thou  art  careful.  Thou  art  anx 
ious.  IT  Troubled.  Disturbed,  distract- 
ed, very  solicitous.  IF  Many  things. 
The  many  objects  which  excite  your 
attention  in  the  family.     Tliia  was  pro 


\.  D.  32.] 


CHAPTER  XL 


T7 


42  But  one  thing-  *  is  needful : 
and  Mary  hath  chosen  that  good 
part,  which  shall  not  be  taken  away 
from  her. 

a  Ps.27.4.  73.25.  Ec.12.13.  Mar.8.36.  c.l8. 
22.    1  Co.  13.3.     - 


bably  designed  as  a  slight  reproof,  or 
a  tender  hint  that  she  was  improperly- 
anxious  about  those  things,  and  that 
she  should,  with  Mary,  rather  choose 
to  hear  the  discourses  of  heavenly  wis- 
dom. 

42.  But  one  thing  is  needful.  That 
13,  religion,  or  piety.  This  is  eminent- 
ly and  peculiarly  needful.  Other  things 
are  of  little  importance.  This  should 
be  secured  first,  and  then  all  other 
things  will  be  added.  See  1  Tim.  iv.  8. 
Matt.  vi.  33.  ^  That  good  part.  The 
portion  of  the  gospel :  the  love  of  God  ; 
and  an  interest  in  his  kingdom.  She 
has  chosen  to  be  a  Christian,  and  to 

five  up  her  time  and  affections  to  God. 
Which  shall  not  be  taken  away.  God 
will  not  take  away  his  grace  from  his 
people  ;  neither  shall  any  man  pluck 
them  out  of  his  hand.  John  x.  28,  29. 
From  this  interesting  narrative  we 
learn :  1st.  That  the  cares  of  ihis  life 
are  dangerous,  even  when  they  seem 
to  be  most  lawful  and  commendable. 
Nothing  of  a  worldly  nature  could  have 
been  more  proper  than  to  provide  for 
the  Lord  Jesus,  and  supply  his  wants. 
Yet  even/or  this,  because  it  too  much 
engrossed  her  mind,  the  Lord  Jesus 
gently  reproved  her.  So  a  care  for  our 
famihes  may  be  the  means  of  our  ne- 
glecting religion,  and  losing  our  souls. 
2d.  It  is  of  more  importance  to  attend 
to  the  instructions  of  the  Lord  Jesus, 
than  to  be  engaged  in  the  alTairs  of  the 
world.  The  one  will  abide  for  ever ; 
the  other  will  be  but  for  a  little  time. 
3d.  There  are  times  when  it  is  proper 
to  suspend  worldly  employments,  and 
attend  to  the  affairs  of  the  soul.  It  ims 
proper  for  Mary  to  do  it.  It  would 
have  been  proper  for  Martha  to  have 
done  it.  It  is  proper  for  all  —  on  the 
sabbath,  and  even  at  other  occasional 
seasons  —  seasons  of  prayer,  and  for 
searching  the  word  of  God — to  suspend 
worldly  concerns,  and  attend  to  reUgion. 
4th.  If  attention  to  religion  be  oihitted 
at  the  proper  time,  it  will  always  be 
omitted.  If  Mary  had  neglected  to 
bear  Jesus  then,  she  might  never  have 


CHAPTER  XI. 


AND  it  came  to  pass,  that  as  he 
was  praying-  in  a  certain  place, 
when  he  ceased,  one  of  his  disci- 
ples said  unto  him,  Lord,  teach  us 


lieard  him.  5th.  Piety  is  the  chief  thing 
needed.  Other  things  will  perish.  V/e 
shall  soon  die.  All  that  we  can  gain, 
v/e  must  leave.  But  the  soul  wiiriive. 
There  is  a  judgment-seat ;  there  is  a 
heaven ;  there  is  a  hell.  And  all  that 
is  needful  to  prepare  us  to  die,  and  tc 
make  us  happy  for  ever,  is  to  be  a 
friend  of  Jesus,  and  to  hsten  to  his 
teaching.  6th.  Piety  is  the  chief  orna- 
ment in  a  female.  It  sweetens  every 
other  virtue  ;  adorns  every  other  grace  ; 
gives  new  loveliness  to  the  tenderness, 
mildness,  and  grace  of  the  female  cha- 
racter. Nothing  is  more  lovely  than  a 
female  sitting  at  the  feet  of  the  meek 
and  lowly  Jesus,  like  Mary  ;  nothing 
more  unlovely  than  entire  absorption  in 
the  affairs  of  the  world,  like  Martha. 
The  most  lovely  female  is  she  who  has 
most  of  the  spirit  of  Jesus.  The  least 
amiable,  she  who  neglects  her  soul ; 
who  is  proud,  gay,  thoughtless,  envious, 
and  unlike  the  meek  and  lowly  Re 
deeraer.  At  his  feet  is  peace,  purity, 
joy.  Every  where  else  an  alluring  and 
wicked  world  steals  the  affections,  and 
renders  us  vain,  gay,  wicked,  proud, 
and  unwilling  to  die. 

CHAPTER  XL 
1.  As  he  teas  praying.  Luke  hag 
taken  notice  of  our  Saviour's  praying 
often.  Thus,  at  his  baptism  (ch.  iii. 
21);  in  the  wilderness  (ch.  v.  16);  be- 
fore the  appointment  of  the  apostles,  he 
continued  all  night  in  prayer  (ch.  vi.  12); 
he  was  alone  praying  (ch.  ix.  18) ;  hia 
transfiguration  also  took  place  when  ha 
went  up  to  pray  (ch.  ix.  28,  29).  ^  Teach 
us  to  pray.  Probably  they  had  been 
struck  with  the  excellency  and  fervor 
of  his  prayers,  and  recollecting  that 
John  had  taught  his  disciples  to  pray, 
they  asked  him  also  to  teach  them.  We 
learn,  therefore :  1st.  That  the  gifts 
and  graces  of  others  should  lead  us  ta 
desire  the  same.  2d.  That  the  true 
inethod  of  praying  can  be  learned  only 
from  the  Lord  Jesus.  Indeed  we  can 
not  pray  acceptably  at  all,  unless  Goi 
shill  teach  us  how  tf>pray.     3d.  Th* 


78 


LUKE. 


[A.D.  32. 


to  pray,  as  J  Ai  a  also  taught  his  dis- 
ciples. 

2  And  he  said  unto  them,  When 
ye  pray,  say.  Our  *  Father  which 
art  in  heaven,  Hallowed  be  thy 
name  :  Thy  kingdom  come :  Thy 
will  be  done,  as  in  heaven,  so  in 
earth. 

3  Give  us  ^  day  by  day  our  daily 
bread  : 

4  And  forgive  us  our  sins  ;  for  ^ 
we  also  forgive  every  one  that  is  in- 
debted to  us  :  And  lead  us  not  into 
temptation ;  but  deliver  us  from  evil. 

a  Matt.6.9,&c.        i  or,  for  the  day. 


it  is  proper  for  us  to  meditate  before- 
hand what  we  are  to  ask  of  God,  and 
to  arrange  our  thougkts,  that  we  may 
not  come  thoughtlessly  into  his  pre- 
sence. 

2 — 4.  See  this  passage  explained  in 
Matt.  vi.  9—13. 

4.  For  we  also  forgive,  &c.  This  is 
somewhat  different  from  the  expression 
in  Matthew,  though  the  sense  is  the 
same.  The  idea  is,  that  unless  we  for- 
give others,  God  will  not  forgive  us ; 
and  unless  we  come  to  him  really  for- 
giving all  others,  we  cannot  expect 
pardon.  It  does  not  mean,  that  by 
forgiving  others  we  deserve  forgiveness 
ourselves,  or  merit  it,  but  that  it  is  a 
disposition  without  v.'liich  God  cannot 
consistently  pardon  us.  IT  Every  one 
that  is  indebted  to  us.  Every  one  that 
has  injured  us.  It  does  not  refer  to 
pecuniary  transactions  ;  but  to  offences 
similar  to  those  which  ^te  have  committed 
against  God,  and  for  which  we  ask  for- 
giveness. Besides  the  variations  in  the 
expressions  in  this  prayer,  Luke  has 
omitted  the  doxology,  or  close,  alto- 
gether ;  and  this  shows  that  Jesus  did 
not  intend  that  we  should  always  vise 
just  this  form,  but  that  it  M'as  a  general 
direction  how  to  pray ;  or  rather  that 
we  were  to  pray  for  these  things,  though 
not  always  using  the  same  words. 

5,  6,  7.  And  he  said  unto  them,  &c. 
Jesus  proceeds  to  show  that,  in  order 
to  obtain  the  blessing,  it  was  necessary 
to  persevere  in  asking  for  it.  For  this 
purpose  he  introduces  this  case  of  a 
friend's  asking  bread  of  another  for  one 
who  had  come  to  him  unexpectedly. 
His  design  is  solely  to  show  the  neces- 


5  And  he  said  unto  them.  Which 
of  you  shall  have  a  friend,  and 
shall  go  unto  him  at  midnight,  and 
say  unto  him.  Friend,  lend  me  three 
loaves  ; 

6  For  a  friend  of  mine  ^  in  his 
journey  is  come  to  me,,  and  I  have 
nothing  to  set  before  him  : 

7  And  he  from  within  shall  an 
swer  and  say,  Trouble  me  not :  the 
door  is  now  shut,  and  my  children 
are  with  me  in  bed ;  I  cannot  rise 
and  give  thee. 

8  I   say  unto  you.   Though   he 
h  Mar.ll. 25,26.      2  or,  out  of  his  way. 

sity  of  being  importunate  or  persevering 
in  prayer  to  God.  ^  At  midnight.  A 
time  when  it  would  be  most  inconvenient 
for  his  friend  to  help  him.  An  hour 
when  he  would  naturally  be  in  bed, 
and  his  house  shut,  "ir  Three  loaves. 
There  is  nothing  particularly  denoted 
by  the  number  three  in  this  place.  Je- 
sus often  threw  in  such  particulars 
merely  to  fill  up  the  story,  or  to  pre  • 
serve  the  consistency  of  it.  H  My  chil- 
dren are  tuith  me  in  bed.  This  does  not 
mean  that  they  were  in  the  same  bed 
with  him,  but  that  they  were  all  in 
bed,  the  house  was  still,  the  door  was 
shut,  and  it  was  troublesome  for  him 
to  rise  at  that  time  of  night  to  accom- 
modate him.  Thi§  is  7iot  to  be  applied 
to  God,  as  if  it  were  troublesome  to 
him  to  be  sought  unto  ;  or  as  if  he 
w^ould  ever  reply  to  a  sinner  in  that 
manner.  But  all  that  is  to  be  applied 
to  God  m  this  parable  is  simply  that  it 
is  proper  to  persevere  in  prayer.  As  a 
man  often  gives  because  the  request  is 
repeated,  and  as  one  is  not  discouraged 
because  the  favor  that  he  asks  of  his 
neighbor  is  delayed,  so  God  often  gives 
after  long  and  importunate  requests. 

8.  I  tell  you.  The  Latin  Vulgate  here 
adds,  "  if  he  shall  continue  knocking." 
Though  this  is  not  in  the  Greek,  yet 
it  is  indispensable  that  it  should  be  un- 
derstood  in  order  to  the  sense.  Knock- 
ing once  would  not  denote  importunity, 
but  it  was  because  he  continued  knock- 
ing. IT  His  importunity.  His  trouble- 
some perseverance  ;  his  continuing  to 
disturb  the  man,  and  refusing  to  take 
any  denial.  The  word  importunity  de- 
notes perseverance  in  an  object,  with 


A.  D.  32.J 


CHAPTER  XT. 


T?t 


will  not  rise  and  give  him  be<jause 
he  is  his  friend,  yet  because  of  his 
importunity  "  he  will  rise  and  give 
him  as  many  as  he  needeth. 

9  And  I  say  unto  you,  Ask, ''  and 
it  shall  be  given  you ;  seek,  and  ye 
shall  find  ,'^  knock,  and  it  shall  be 
opened  unto  you. 

10  For  every  one  that  asketh  re- 
ceiveth  ;  and  he  that  seeketh  find- 
eth  ;  and  to  him  that  knocketh  it 
shall  be  opened. 

11  If  a  son  shall  ask  bread  of 
any  of  you  that  is  a  father,  will  he 
give  him  a  stone  ]  or  if  A^  ask  a 
fish,  will  ne  for  a  fish  give  him  a 
serpent  ? 

12  Or  if  he  shall    ask   an  esrsr-. 


will  he  offer  '  him  a 


scorpion 


13  If  ye  then,  being  evil,  know 
hovv'  to  give  good  gifts  unto  your 
children,  how  much  more  shall  t/our 
heavenly  Father  give  the  Holy  Spirit 
to  them  that  ask  him  ! 

14  And  '  he  was  casting  out  a 

«  C18.1-&        6  Mait.7.7.   21.2-2.    Jno.lo.7. 
Ja.l.ti.    lJno.3.2i>.      ^  give. 


out  any  regard  to  time,  place,  or  cir- 
cumstances— an  improper  perseverance. 
By  tlus  the  man  was  influenced.  Rather 
than  be  disturbed,  he  would  rise  and 
eive  him  what  he  asked.  This  is  to  be 
apphed  to  God  in  no  other  sense  than 
that  he  often  hears  prayers  and  grants 
blessings,  even  long  after  they  appear 
to  be  unanswered  or  withheld.  He 
does  not  promise  to  give  blessings  at 
ofice.  He  promises  only  that  he  will 
do  it ;  or  will  answer  prayer.  But  he 
often  causes  his  people  long  to  wait. 
He  tries  their  faith.  He  leaves  them 
to  persevere  for  months  or  years,  until 
they  feel  entirely  their  dependence  on 
him ;  until  they  see  that  they  can  ob- 
tain the  blessing  m  no  other  way  ;  and 
until  they  are  prepared  for  it.  Often 
they  are  not  prepared  to  receive  it  when 
they  ask  it  at  first.  They  may  be 
proud,  or  have  no  just  sense  of  their 
dependence,  or  they  would  not  value 
the  blessing,  or  it  may  at  that  time,  not 
be  best  for  them  to  obtain  it.  But  let 
D'f  me  despair.  If  the  thing  is  for  our 
gt    t,  and  if  it  is  proper  that  it  should 


devil,  and  it  was  dumb.  And  it 
came  to  pass,  when  the  devil  was 
gone  out,  the  dumb  spake  ;  and  the 
people  v/ondered. 

15  But  some  of  them  said,  He 
casteth  out  devils  through  "  Beelze- 
bub the  chief  of  the  devils. 

16  And  others,  tempting  him^  * 
sought  of  him  a  sign  from  heaven. 

17  But  he,  knowing  *  their 
thoughts,  said  unto  them,  Every  / 
kingdom  divided  against  itself  is 
brought  to  desolation  ;  and  a  house 
divided  against  a  house,  falleth. 

18  If  Satan  also  be  divided 
against  himself,  how  shall  his  king- 
dom stand  ]  because  ye  say  that  I 
cast  out  devils  through  Beelzebub. 

19  And  if  I  by  Beelzebub  cast 
out  devils,  by  whom  do  your  sons 
cast  them  out  1  therefore  shall  they 
be  your  judges. 

•20  But  if  I  with  the  finger  s  of 
God  cast  out  devils,  no  doubt  tho 
kingdom  of  God  is  come  upon  you. 

cMait.9.32.  12.22.&C.  "^  Beehehuh?-over. 
IS.IO.  d  Matt. 12.38.  16.1.  e  Jno.2.2i. 
/Matt. 12.25.    Mar.3.24.      ^  Ex.8.19. 

be  granted,  God  will  give  it.  Let  us 
first  ask  aright ;  let  tis  see  that  our 
minds  are  in  a  proper  state  ;  let  us  feel 
our  need  of  it ;  let  us  inquire  whether 
God  has  promised  such  a  blessing  ;  and 
then  let  us  persevere  until  God  gives  it. 
Again  :  men,  when  they  ask  any  thing 
of  God,  often  give  over  seeking.  They 
go  once,  and  if  it  is  not  granted,  they 
are  discouraged.  It  is  not  so  when  we 
ask  any  thing  of  men.  Then  we  per- 
severe ;  we  take  no  denial ;  we  go  again, 
and  press  the  matter  till  we  obtain  it. 
So  we  should  of  God.  We  should  go 
again  and  again,  until  the  prayer  is 
heard,  and  God  grants  what  we  ask  of 
him. 

9 — 12.  See  this  explained  in  Matt.  vii. 
7—11. 

12.  A  Scorpio?!  ?  See  Note,  Luke  x. 
19.  The  body  of  the  white  scorpion 
has  a  considerable  resemblance  in  size 
and  appearance  to  an  egg ;  and  the 
figure  is  used,  therefore,  with  great 
beauty  by  our  Lord. 

14—23.  See  this  passage  explained  in 
Matt.  xii.  22—30. 


60 


LUKE. 


[A.  D.  32 


21  When  a  strong  man  armed 
keepeth  his  palace,  his  goods  are  in 
peace: 

22  But  when  a  stronger  °  than 
he  shall  come  upon  him,  and  over- 
come him,  he  taketh  from  him  all 
his  armour  wherein  he  trusted,  and 
divideth  his  spoils. 

23  He  that  is  not  with  me  is 
against  me :  and  he  that  gathereth 
not  Vv'ith  me,  scattereth. 

21  When  the  unclean  spirit  is 
gone  out  of  a  man,  he  walketh 
through  dry  places,  seeking  rest; 
and  finding  none,  he  saith,  I  will 
return  unto  my  house  whence  I 
eame  out. 

25  And  when  he  cometh,  he  find- 
eth  it  swept  and  garnished. 

26  Then  goeth  he,  and  taketh  io 
Mm  seven  other  spirits  more  wicked 
than  himself;  and  they  enter  in, 
and  dwell  there  :  and  the  last  state 
of  that  man  is  worse  *  than  the 
first. 

27  And  it  came  to  pass,  as  he 
spake  these  things,  a  certain  woman 
of  the  company  lifted  up  her  voice, 
and  said  unto  him.  Blessed  *=  is  the 
womd  that  bare  thee,  and  the  paps 
which  thou  hast  sucked. 

23  But  he  said,  Yea,  rather  bless- 
ed ^  are  they  that  hear  the  word  of 
God,  and  keep  it. 

29  And  when  the  people  were 
gathered  thick  together,  he  began  to 
say.  This  is  an  evil  generation  :  they 
seek  a  sign ;   and  *  there   shall  no 

aTs.53.12.  Col.2.15.  i  Jno.5.14.  He.6.4. 
10.26,27.  2Pe.2.20,21.  c  c.  1.23,43.  d  Ps. 
119.1,2.  Matt. 7.21.  c.8.21.  Ja.i.25.  c  Malt. 
12.40,&c.    Mar.8.12.      /Jon. 1.17.  2.10. 


24—25.  See  Matt.  xii.  43—45. 

27,  28.  A  certain  woman.  One  of  the 
crowd.  ^  Blessed  is  the  ivomb,  &,c.  She 
thought  that  the  mother  of  such  a  per- 
son mu.gt  be  peculiarly  happy,  in  having 
such  a  son.  IT  Yen.  Jesus  admits  that 
ehe  was  happy ;  that  it  was  an  honor  to 
be  his  mother.  ^  Eather  blessed,  Sec. 
But  he  says  that  the  chief  happiness, 
:he   highest   honor,    was   to  obey   the 


sign  be  given  it,  but  the  sign  of 
Jonas  the  prophet. 

30  For  as-  Jonas  ^  v.'as  a  sign 
unto  the  Ninevites,  so  shall  also  the 
Son  of  man  be  to  tiiis  generation. 

31  The  queen  s  of  the  south 
shall  rise  up  in  the  judgment  with 
the  men  of  this  generation,  and  con- 
demn them  :  for  she  came  from  the 
utmost  parts  of  the  earth  to  hear 
the^wisdom  of  Solomon ;  and,  be- 
hold, a  greater  than  Solomon  is 
here. 

32  The  men  of  Nineveh  shall 
rise  up  in  the  judgment  with  this 
generation,  and  shall  condemn  it 
for'^  they  repented  at  the  preaching 
of  Jonas  :  and,  behold,  a  greater 
than  Jonas  is  here. 

33  No  '  man,  wheii  he  hath 
lighted  a  candle,  piitteth  it  in  a  se- 
cret place,  neither  under  a  bushel, 
but  on  a  candlestick,  that  they 
which  come  in  may  see  the  light. 

34  The  J  light  of  the  body  is  the 
eye  :  therefore  when  thine  ej^e  is 
single,  thy  whole  body  also  is  full 
of  light :  but  when  tki7ie  eye  is 
evil  *  thy  body  also  is  full  of  dark- 
ness. 

35  Take  heed,  therefore,  that  the 
light  which  is  in  thee  be  not  dark- 
ness. 

38  If  tiiy  whole  body  therefore 
he  full  of  light,  '  having  no  part 
dark,  the  whole  shall  be  full  of 
light,  as  when  ^  the  bright  shining  "» 
of  a  candle  doth  give  thee  light. 

5- ]  Ki.l0.1,&c.  /i  Jon. 3.5, 10.  i  Matt..5. 
15,&c.  Mar.4.21.  c.8.16.  j' Matt.6.22  &c. 
A  Pr.2«.22.  Mar.7.22,  ^Ps.l  19.105.  Pr.6. 
23.  Is.8.20.  2  Co.4.6.  i  a  candle  by  its  bright 
shining.      m  Pr.4.18.  20.27. 

word  of  God,  or  to  be  his  child.  Com- 
pared with  this,  all  earthly  distinctions 
and  honors  are  as  nothing.  Man's 
greatest  dignity  is  in  keeping  the  holy 
commandments  of  God,  and  being  pre- 
pared for  heaven. 

29—32.  See  Matt.  xii.  38—42. 

33  —  36.  These  verses  are  found  ia 
Matthew,  but  in  a  differeni  connexion 
See  Matt.  v.  15  :  vi.  22,  23 


A.  D.  32.1 


CHAPTER  XL 


81 


37  And  as  he  spake,  a  certain 
Pharisee  besought  him  to  dine  with 
him  :  and  he  went  in,  and  sat  down 
to  meat. 

38  And  "  when  the  Pharisee  saw 
«/,  he  marvelled  that  he  had  not 
first  washed  before  dinner. 

39  And  the  Lord  said  unto  him, 
gMar.7.,3. 

37.  And  as  he  spake.  While  he  was 
addressing  the  people,  and  particularly 
while  he  was  reproving  that  generation, 
and  declaring  its  crimes.  T  A  certain 
Pharisee.  The  Pharisee  was  one  among 
others  that  was  reproved  by  the  dis- 
course of  Jesus.  He  therefore  interrupt- 
ed Christ,  and  invited  him  to  go  home 
whh  him.  There  is  little  doubt  that 
this  was  for  the  purpose  of  drawing  him 
away  from  the  people  ;  that  he  did  it 
with  a  mabgnant  intention,  perhaps 
with  a  design  to  confute  Jesus  in  pri- 
vate, or  to  reprove  him  for  thus  con- 
demning the  whole  nation  as  he  did. 
He  might  have  seen  that  those  who  at- 
tacked Jesus  publicly  were  commonly 
unsuccessful,  and  be  desired  probably 
to  encounter  him  more  privately.  '^  Be- 
sought him.  Asked  him.  ^  To  dine 
vuth  him.  The  Jews,  as  w'eli  as  the 
Greeks  and  Romans,  had  but  two  prin- 
cipal m.eals.  The  first  was  a  slight  re- 
past, and  was  taken  about  ten  or  eleven 
o'clock  of  our  time,  and  consisted  chief- 
ly of  fruit,  milk,  cheese,  &c.  The  se- 
conc  meal  was  partaken  of  about  three 
o'clock,  P.  M.,  and  was  their  prin- 
cipal meal.  The  first  is  the  one  here 
i  mended.  ^  He  went  in.  Though  be 
knew  the  evil  design  of  the  Pharisee, 
vet  he  did  not  decline  the  invitation. 
He  knew  that  it  might  afford  him  an 
opportunity  to  do  good.  I'hese  two 
things  are  to  be  observed  in  regard  to 
our  Saviour's  conduct  in  such  matters  : 
1st.  That  he  did  not  dechne  an  invita- 
tion to  dine  with  a  man,  simply  because 
he  was  a  Pharisee,  or- because  he  was 
a  wicked  man.  Hence  he  was  charged 
with  being  gluttonous,  and  a  friend  of 
pubhcans  and  sinners.  2d.  He  seized 
upon  all  such  occasions  to  do  good.  He 
never  shrank  from  declaring  the  truth, 
and  making  them  the  means  of  spread- 
ing the  gospel.  If  Christians  and  Chris- 
tian ministers  would  follow  the  example 
of  the  Saviour  always,  they  would  avoid 
all  scandal,  and  might  do  even  in  such 


Now  *  do  ye  Pharisees  make  clean 
the  outside  of  the  cup  and  the  plat- 
ter ;  but  "  your  inward  part  is  full 
of  ravening-  and  wickedness. 

40  Ye  fools,  did  not  he  that  made 
that  which  is  Vv^thout  make  that 
which  is  within  also  ] 

*  Matt.23.25.      c  Tit.l.]5. 

places  a  vast  amount  of  good.  ^  Sat 
dow7i.  RecUned  at  the  table.  See  Note, 
Matt,  xxiii.  6. 

38.  Saio  it.  Saw  that  he  sat  imme  • 
diately  down  without  washing.  ^  Mar 
veiled.  Wondered.  Was  amazed.  It 
was  so  unusual,  and  in  his  view-  so  im- 
proper. ^  Had.  not  first  washed.  He 
wondered  particularly,  as  he  had  been 
among  a  mixed  mubhude,  and  they  es- 
teemed the  touch  of  such  persons  pol- 
luting. They  never  ate,  therefore,  with- 
out such  washing.  The  origin  of  the 
custom  of  washing  with  so  much  for- 
mality before  they  partook  of  their 
meals,  was  that  they  did  not  use  as  we 
do  knives  and  forks,  but  used  their 
hands  only.  Hence,  as  their  hands 
would  be  often  in  a  dish  on  the  table, 
it  was  esteemed  proper  that  they  should 

I  be  washed  clean  before  eating.  Nor 
w-as    there    impropriety   in    the   thing 

i  itself,  but  the  Pharisees  made  it  a 
matter  of  ceremony  ;  they  placed  no 
small  part  of  their  rebgion  in  such  ce- 
remonies ;  and  it  was  right,  therefore, 
that  our  Lord  should  take  occasion  to 
reprove  them  for  it.  Compare  Mark 
vu.  4. 

39.  See  Matt,  xxiii.  25.  Eavening 
Robbery,  plunder.  Here  it  means  that 
the  cup  and  platter  were  filled  with  what 

\  had  been  unjustly  taken  from  others. 
i  That  is,  they  lived  by  their  w^ickedness ; 
I  their  food  was  procured  by  dishonesty 
j  and  extortion.  This  was  a  most  terri- 
i  ble  charge ;  and  as  it  was  apphed, 
i  among  others,  to  the  man  who  had  in- 
I  vited  the  Saviour  to  dine  with  him,  h 
I  shows  that  nothing  would  prevent  hia 
I  dealing  faithfully  with  the  souls  of  men. 
!  Even  in  the  Pharisee's  own  house,  and 
i  when  expressly  invited  to  partake  of 
i  his  hospitality,  be  loved  his  soul  so 
j  much,  that  he  faithfully  warned  him  of 
I  his  crimes. 

I      40.  Ye  fools.  How  unwise  and  wick 

i  ed  is  your  conduct !     The  word  denotes 

not  onlv  want  of  wisdom,  but  also  vowk- 


82 


LUKE. 


LA.  D.  33, 


41  But  *  rather  give  alms  *  of 
such  thing-s  as  ye  have;  and,  be- 
hold, all  things  are  clean  unto  yon. 

42  But  woe  *  unto  you,  Phari- 
sees !  for  ye  tithe  mint  and  rue  and 
all  manner  of  herbs,  and  pass  over 
judgment  and  the  love  of  God  : 
these  ought  ye  to  have  done,  and 
not  to  leave  the  other  undone. 

43  Woe    unto  you,   Pharisees ! 

a  Is. 58.7.  c. 12.33.  i  or,  as  xjou  are  able. 
b  Matt.23.23,27. 


edness.  Compare  Ps.  xiv.  1.  Prov. 
xiii.  19 ;  xiv.  9.  Your  conduct  is  not 
merely  foolish,  but  it  is  a  cloak  for  sin 
— designed  to  countenance  wickedaess. 
'^  Did  not  he,  &/C.  Did  not  God,  who 
made  the  body,  make  also  the  soiil? 
You  Pharisees  take  great  pains  to 
cleanse  the  body,  imder  a  pretence  of 
pleasing  God.  Did  he  not  also  make 
the  mind,  and  is  it  not  of  as  much  im- 
portance that  that  should  be  pure,  as 
that  the  body  should  ? 

41.  Alms.  Charity.  Benefactions  to 
the  poor.  IT  Such  thitigs  as  ye  have. 
Your  property ;  though  it  has  been  gain- 
ed unjustly  ;  though  you  have  hved  by 
rapine,  and  have  amassed  wealth  in  an 
improper  manner,  yet  since  you  have  it, 
it  is  your  duty  to  make  the  best  of  it, 
and  do  good.  By  giving  to  the  poor, 
you  may  show  your  repentance  of  your 
crimes  in  amassing  money  in  this  man- 
ner. You  may  show  that  you  disap- 
prove of  your  former  course  of  life,  and 
are  disposed  henceforward  to  live  ho- 
nestly. If  this  be  the  meaning  of  this 
passage,  then  it  shows  what  is  the  duty 
of  those  who  have  by  unjust  gains  be- 
come wealthy,  and  who  then  are  con- 
verted to  God.  It  may  not  be  possible 
for  them  in  every  case  to  make  exact 
restitution  to  those  whom  they  have  m- 
jured.  Thousands  of  instances  they 
may  have  forgotten.  Many  persons 
whom  they  have  injured  may  have  died. 
But  still  they  may  show,  by  giving  to 
others,  that  they  do  not  think  their 
gains  acquired  honestly,  and  that  they 
truly  rep^jnt.  They  may  devote  their 
property  to  God,  distribute  it  to  the 
'>)oor,  or  give  it  to  send  the  gospel  to 
the  heathen  world.  Thus  may  they 
ehow  that  they  disapprove  of  their  for- 
Aier  conduct ;  and  thus  may  be  seen 
one  great   principle  of  God's   govern- 


for  '^  ye  love  the  uppermost  seats  in 
the  synagogues,  and  greetings  in 
the  markets. 

44  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for  ye  are  as 
'^  graves  which  appear  not,  and  the 
men  that  walk  over  Ihetn  are  not 
aware  of  them. 

45  Then  answered  one  of  the 
lawyers,  and  said  unto  him,  Masier, 

cMatt.23.6.    Mar.12.38.       d  P3.5.9. 


ment,  that  good  finally  comes  out  of  evil. 

^  And  behold,  &c.  Doing  this  will 
show  that  you  are  a  true  penitent,  and 
the  remainder  of  your  property  you  will 
enjoy  with  a  feeling  that  you  have  done 
your  duty,  and  no  longer  be  smitten 
with  ttie  consciousness  of  hoarding  rcn- 
just  gains.  The  object  of  the  Saviour 
here  seems  to  have  been  to  bring  the 
Pharisee  to  repentance.  Repentance 
consists  in  sorrow  for  sin,  and  in  for- 
saking it.  This  he  endeavored  to  pro- 
duce by  showing  him,  1st,  the  evil  and 
hypocrisy  of  his  conduct ;  and,  2d,  by 
exhorting  him  io  forsake  his  sins,  and  to 
shoxo  this  by  doing  good.  Thus  doing, 
he  would  evince  that  the  mind  was 
clean  as  v/ell  as  the  body  ;  the  i?iside  as 
well  as  the  outside. 

42.  See  Matt,  xxiii.  23.  ^  Eue.  This 
is  a  small  garden  plant,  and  is  used  as 
a  medicine.  It  has  a  rosy  flower,  a 
bitter,  penetrating  taste,  and  a  strong 
smell. 

43,  44.  See  Matt,  xxiii.  6,  27. 

45.  Lawyers.  Men  learned  in  the 
law  ;  but  it  is  not  known  in  what  way 
the  lawyers  differed  from  the  scribes, 
or  whether  they  were  Pharisees  or  Sad- 
ducees.  IF  Thus  saying,  thou,  &c.  He 
felt  that  the  remarks  of  Jesus  about 
loving  the  chief  seats,  &c.,  apphed  to 
them  as  well  as  to  the  Pharisees.  His 
conscience  told  him  that  if  they  were  to 
blame,  he  was,  and  he  therefore  applied 
the  discourse  to  himself  ^  Eeproach- 
est.  Accusest.  Dost  calumniate,  or 
dost  blame  us,  for  we  do  the  same 
things. — Sinners  often  consider  faith- 
fulness  as  reproach.  They  know  not 
liow  to  separate  them.  Jesus  did  not 
reproach  or  abuse  them.  He  dealt 
faithfully  with  them ;  reproved  them  ; 
told  them  the  unvarnished  truth.  Suck 
faithfulness  is  rare  :  but  when  it  m  used 


A.  D.  32.1 


CHAPTER  XT. 


thus  saying,  thou  reproacliest  us 
also. 

46  And  he  said,  Woe  unto  you 
also,  ye  lawyers  !  for  ye  lade  men 
with  burdens  grievous  to  be  borne, 
and  ye  yourselves  touch  not  the 
burdens  °-  with  one  of  your  fingers. 

47  Woe  unto  you !  for  ye  build 
the  sepulchres  of  the  prophets,  and 
your  fathers  killed  them. 

48  Truly  ye  bear  witness  that  ye 
allow  *  the  deeds  of  your  fathers : 
for  they  indeed  killed  them,  "  and 
ye  build  their  sepulchres. 

49  Therefore  also  said  the  wis- 
dom of  God,  I  will  send  them  pro- 
phets and  apostles,  and  some  of 
them  they  shall  slay  and  persecute ; 

50  That  the  blood  of  all  the  pro- 
phets,  which   was   shed   from  the 

a  Is.5«.6.  h  Eze. 18.19.  c  He.n.35,37. 
d  Ex.20.5.    Je.51.56. 

we  must  expect  that  men  will  flinch, 
perhaps  be  enraged  ;  and  though  their 
consciences  tell  them  they  are  guilty, 
still  they  will  consider  it  as  abuse. 

46.  See  Matt,  xxiii.  4. 

47—51.  See  Matt,  xxiii.  29—36. 

49.  The  wisdom  of  God.  By  the  wis- 
dom of  God,  here,  is  undoubtedly  meant 
the  Saviour  himself.  What  he  imme- 
diately says  is  not  written  in  the  Old 
Testament.  Jesus  is  called  the  word 
of  God  (John  i.  1),  because  he  is  the 
medium  by  which  God  speaks,  or  makes 
his  will  known.  He  is  called  the  wis- 
dom of  God,  because  by  him  God  makes 
his  wisdom  known  in  creation  (Col.  i. 
13 — 18),  and  in  redemption.  God  shows 
himself  wise  by  what  Jesus  says  and 
does  to  redeem  men.  The  same  name 
is  given  to  him  in  1  Cor.  i.  30.  Many 
have  also  thought  that  the  Messiah  was 
referred  to  in  the  eighth  chapter  of  Pro- 
verbs, under  the  name  of  wisdom.  ^  I 
vnll  send,  &c.  See  Luke  x.  3.  Matt  x. 
16.  Shall  slay,  &c.  Compare  John 
xvi.  2.  Acts  vii.  52,  59.  James  v.  10. 
Acts  xii.  2;  xxii.  19.  2  Cor.  xi.  24,  25. 
^  Chron.  xxxvi.  15,  16. 

52.  Wo  unto  you,  lawyers.  See  Note, 
Matt,  xxiii.  13.  IT  The  key  of  knowledge. 
A  key  is  made  to  open  a  lock  or  door. 
By  their  false  interpretation  of  the  Old 
Testament,  thev  had  taken  awav  the 


:  foundation  of  the  world,  may  be  re- 
;  quired  '^  of  this  generation ; 
I  51  From  the  blood  of  Abel '  un- 
j  to  the  blood  of  Zacharias,  ^  which 
I  perished  between  the  altar  and  the 
I  temple  :  Verily  I  say  unto  you.  It 
;  shall  be  required  of  this  genera- 
tion.ff 

52  Woe  unto  you,  lawyers !  for 
ye  have  taken  away  the  key  of 
knowledge :  ''  ye  entered  not  in 
yourselves,  and  them  that  were  en- 
tering in  ye  '  hindered. 

53  And  as  he  said  these  things 
unto  them,  the  scribes  and  Phari- 
sees began  to  urge  htm  vehemently, 
and  to  provoke  *  him  to  speak  of 
many  things ; 

54  Laying   wait  for  him,   and-' 

seeking  to  catch  som.ething  out  of 

cGe.4.8.  /2Ch.«4.20.  5- Je.7.28.  A  Mai. 
2.7.    i  or,  forbad,    i  lCo.13.5.    >Mar.l2.13. 

j  true  key  of  understanding  it.  They 
I  had  hindered  the  people  from  under- 
j  standing  it  aright.  '  You  endeavor  to 
prevent  the  people  also  from  understand- 
ing the  scriptures  respecting  the  Mes- 
siah ;  and  those  who  were  coming  to 
me  ye  hindered.'  If  there  be  any  sin 
of  peculiar  magnitude,  it  is  that  of  keep- 
ing the  people  in  ignorance.  And  few 
men  are  so  guilty  as  they  who  by  false 
instructions  prevent  them  from  coming 
to  a  knowledge  of  the  truth,  and  em- 
bracing it  as  it  is  in  Jesus. 

53.  To  urge  him  vehemently.  To 
1  press  upon  him  violently.  They  were 
I  enraged  against  him.  They  therefore 
I  pressed  upon  him ;  asked  him  many 
quesdons;  sought  to  entrap  him,  that 
I  they  might  accuse  him.  ^Provoke him, 
I  &c.  This  means  that  they  put  many 
questions  to  him  about  various  matters, 
without  giving  him  proper  time  to  an- 
swer. They  proposed  questions  as  fast 
as  possible,  and  about  as  many  things 
as  possible,  that  they  might  get  him 
in  the  hurry,  to  say  something  that 
would  be  wrong,  that  they  might  thus 
accuse  him.  This  was  a  remarkable 
instance  of  their  cunnmg,  maligmty, 
and  unfairness. 

j  54.  Laying  wait  for  him.  Or,  rather, 
!  laying  snares  for  nim.  It  means  that 
'  they  endeavored  to  entangle  him  m  hia 


.S4 


LUKE. 


[A   D.  32. 


his  mouth,  that  they  might  accuse  merable  multitude  of  people,  inso- 
much that  they  trode  one  upon  an- 
other, he  began  to  say  unto  his  dis- 
ciples first  of  all.  Beware  5^e  of  th» 
leaven  of  the  Pharisees,  which  is 
hypocrisy. 


him. 

CHAPTER  XII. 

IN  "  the  mean  time,  when  there 
were  gathered  together  an  innu- 

ffl  BIatt.lG.6,&c.     Mar.8.15,&c. 

talk ;  that  they  did  as  men  do  who  atch 
birds  —  who  lay  snares,  and  deceive 
them,  and  take  them  unawares.  H  That 
they  might  accuse  him.  Before  the  san- 
hedrim, or  great  council  of  the  nation, 
and  thus  secure  his  being  put  to  death. 
From  this  we  may  learn,  1st.  That 
faithful  reproofs  must  be  expected  to 
excite  opposition  and  hatred.  Though 
the  conscience  may  be  roused,  and  may 
testify  against  the  man  that  is  reproved, 
yet  that  does  not  prevent  his  hating  the 
reproof  and  the  reprover.  2d.  We  see 
here  the  manner  in  which  wicked  men 
will  endeavor  to  escape  the  reproofs  of 
conscience.  Instead  of  repenting,  they 
seek  vengeance,  and  resolve  to  put  the 
reprover  to  shame  or  to  death.  3d.  We 
see  the  exceedmg  malignity  \yhich  men 
may  have  against  tlie  Lord  Jesus.  Well 
v/a?  it  said^that  he  was  set  for  the  fall 
of  many  in  Israel,  that  thereby  the 
thoughts  of  many  hearts  might  be  re- 
vealed !  Men,  novo,  are  not  by  nature 
less  opposed  to  Jesus  than  they  v/ere 
then.  4ih.  We  see  the  wisdom,  purity, 
and  firnmess.  of  the  ^I'aviour.  To  their 
souls  he  had  been  faithful.  He  had 
boldly  reproved  them  for  their  sins. 
They  sought  his  life.  Multhudes  of  the 
artful  and  learned  gathered  around  him 
to  endeavor  to  draw  out  something  of 
which  they  might  accuse  him.  Yet 
in  vain.  Not  a  word  fell  from  his  hps 
of  which  they  could  accuse  him.  Every 
thing  that  he  said  was  calm,  mild,  peace- 
ful, wise,  and  lovely.  Even  his  cunning 
and  bitter  adversaries  v.'cre  always  con- 
founded, and  retired  in  sham.e  and  con- 
fusion. Here,  surely,  must  have  been 
something  more  than  man.  None  but 
God  manifest  in  the  flesh  could  have 
known  all  their  designs,  seen  all  their 
wickedness  and  their  wiles,  and  escaped 
the  cunning  stratagems  that  were  laid 
to  confound  and  entangle  him  -in  his 
conversation.  5th.  The  same  infinitely 
wise  Saviour  can  still  meet  and  con- 
found all  his  own  enemies  and  those 
of  his  people,  and  deliver  all  his  follow- 
rrs,   as  he   did  himself,   from  all  the 


gnares  laid  by  a  wicked  world  to  lead 
them  to  sin  and  death. 

CHAPTER  XIL 
1.  In  the  mean  time.  While  he  was 
discoursing  with  the  scribes  and  Phari- 
sees, as  recorded  in  the  last  chapter. 
^  An  innumerable  multitude.  The  ori- 
ginal word  is  myriads,  or  ten  thousands. 
It  is  used  here  to  signify  that  tJiere  was 
a  great  crOwd  or  collection  of  people, 
who  were  anxious  to  hear  him.  Mul- 
titudes of  people  were  attracted  to  our 
Saviour's  ministry  ;  and  it  is  worthy  of 
remark  that  he  never  had  more  to  hear 
him  than  when  he  was  most  faithful 
and  severe  in  his  reproofs  of  sinners. 
Men's  consciences  are  on  the  side  of 
the  faithful  reprover  of  their  sins  ;  and 
though  they  deeply  feel  the  reproof,  yet 
they  will  often  still  respect  and  hear 
him  that  reproves.  ^  To  his  disciples 
first  of  all.  This  does  not  mean  that 
his  disciples  were,  before  all  others,  to 
avoid  hypocrisy  ;  but  that  this  was  the 
first  or  chief  thing  of  which  they  were 
to  beware.  The  meaning  is  this  :  '  He 
I  said  to  his  disciples,  Ahove  all  things, 
beware,^  &c.  ^  The  leaven.  See  Note, 
Matt.  xvi.  6.  IT  Which  is  hypocrisy. 
See  Note,  Matt.  vii.  5.  Hypocrisy  is 
hke  leaven,  or  j'^east,  because,  1st.  It 
may  e.xist  without  being  immediately  de- 
tected. Leaven  mixed  in  flour  is  not 
known  until  it  produces  its  effects.  2d. 
It  is  insinuating.  Leaven  will  soo.n 
pervade  the  whole  mass.  So  hypocrisy 
will,  if  undetected  and  unremoved,  soon 
pervade  all  our  exercises  and  feelings. 
3d.  It  is  swelling.  It  pufis  us  up,  and 
fills  us  with  pride  and  vanity.  No  man 
is  more  proud  than  the  hypocrite  ;  and 
none  is  more  odious  to  God.  When  Je- 
sus cautions  them  to  beware  of  this, 
he  means  that  they  should  be  cavuious 
about  imbibing  their  spirit,  and  becom- 
ing like  them.  The  religion  of  Jesus 
is  one  of  sincerity,  of  humility,  of  an 
entire  want  of  disguise.  The  humblest 
man  is  the  best  Christian;  and  he  who 
has  the  least  disguise  about  any  thintf, 
ia  most  like  his  ma«ter, 


A.  D.  32.] 

2  For  "  there  is  nothing'  covered 
that  shall  not  be  revealed ;  neither 
hid,  that  shall  not  be  known. 

3  Therefore  whatsoever  ye  have 
spoken  in  darkness  shall  be  heard 
in  the  light;  and  that  which  ye 
have  spoken  in  the  ear,  in  closets, 
shall  be  proclaimed  upon  the  house- 
tops. 

4  And  I  say  unto  you,  my  ^ 
friends,  "  Be  not  afraid  of 'them  that 
kill  the  body,  and  after  that  have  no 
more  that  they  can  do. 

5  But  I  will  forewarn  you  whom 
ye  shall  fear :  Fear  him  which,  af- 
ter he  hath  killed,  hath  power  to 
cast  into  hell ;  yea,  I  say  unto  you. 
Fear  him. 

6  Are  not  five  sparrows  sold  for 
two  farthing's  1  ^  and  not  one  of 
Ihem  is  forgotten  before  God  : 

7  But  even  the  very  hairs  of  your 
head  are  all  numbered.  Fear  not, 
therefore  :  ye  are  of  more  value 
than  many  sparrows. 

8  Also  I  say  unto  you,  '^  Whoso- 
ever shall  confess  me  before  men, 

aMatt.]0.25.  Mar.4.22.  C.8.1T.  6Jno.l5. 
14.  cLs.51.7-13.  Matt.l0.2e,&c.  i  See 
Matt.10.29.  <ZlSa.'2.30  Ps.]]9.46.  2Ti. 
2.J2:    Re.2.10. 

2  —  9.  Nothing  covered.  See  Note, 
Matt.  X.  26—32. 

10.  See  Note,  Matt.  xii.  32. 

11.  12.  See  Note,  Matt.  x.  17—20. 

12.  One  of  the  company.  One  of  the 
multitude.  He  had  probably  had  a  dis- 
pute with  his  brother,  supposing  that 
his  brother  had  refused  to  do  him  jus- 
tice. Conceiving  tiiat  Jesus  had  power 
over  the  people — that  what  he  said  must 
be  performed — he  endeavored  to  secure 
him  on  his  side  of  the  dispute,  and  gain 
his  point.  From  the  parallel  which  fol- 
lows, it  would  appear  that  this  man  had 
no  just  claim  on  the  inheritance,  but 
was  influenced  by  covetousness.  Be- 
sides, if  he  had  any  ju^yt  claim,  it  might 
have  been  secured  by  the  laws  of  the 
land.  ^  Speak  to  jyiy  brother.  Com- 
mand my  brother.  ^Divide  the  inher- 
itance. An  inheritance  is  the  property 
which  is  left  by  a  father  to  his  children. 
Among  the  Jews  the  older  brother  had 
two  shares,  or  twice  as  much  as  anv 

VoT..  11.— 3 


CHAPTER  XII. 


85 


him  shall  the  Son  of  man  also  con- 
fess '  before  the  angels  of  God  : 

9  But  he  that  denieth  /  me  before 
men,  shall  be  denied  before  the  an-, 
gels  s"  of  God. 

10  And  whosoever  shall  speak  a 
word  against  the  Son  of  man,  it 
shall  be  forgiven  him :  but  unto 
him  that  blasphemeth  against  the 
Holy  Ghost,  it  shall  not ''  be  for- 
given. 

11  And  when  they  bring  you  un- 
to the  S5magogues,  and  unto  magis- 
trates and  powers,  take  *  ye  no 
thought  how"  or  wiiat  thing  ye  shall 
answer,  or  what  ye  shall  say  : 

12  For  the  Holy  Ghost  shall 
teach  J  you  in  the  same  hour  what 
3^e  ought  to  say. 

13  And  one  of  the  company  said 
unto  him,  Master^  speak  to  my  bro- 
ther, that  he  divide  the  inheritance 
with  me.* 

14  x\nd  he  said  unto  him,  Man, 
who  made  me  a  judge  or  a  divider 
over  you  1 

eJude24.  /  Ac.3. 13,14.  Re.3.8.  ^  Matt. 
25.31.  AMatt.12.3h  1  Jno^.l6.  i  Matt. 
10.19.  Mar.13.11.  c.21.14.  ^"  Ac.6.10.  Ac. 
26.      k  Eze.33.3l.      I  Jno.18.35. 


other  child.  Deut.  xxi.  17.  The  re 
mainder  was  then  equally  divided  among 
all  the  children. 

14.  Who  made  me  a  judge?  It  is  not 
my  business  to  settle  controversies  of 
this  kind.  They  ai-e  to  be  settled  by 
the  magistrate.  Jesus  came  for  an- 
other purpose  —  to  preach  the  gospel, 
and  so  bring  men  to  a  willingness  to  do 
right.  Civil  atfairs  are  to  be  left  to  the 
magistrate.  There  is  no  doubt  that  Je- 
sus could  have  told  him  which  was  right 
in  this  case  ;  but  then  it  would  have 
been  interfering  with  the  proper  office 
of  the  magistrates ;  it  might  have  led 
him  into  controversy  with  the  Jews ; 
and  it  was  besides  evidently  apart  from 
the  proper  business  of  his  life.  We 
may  remark,  also,  that  the  appropriate 
business  of  the  ministers  of  the  gospel 
is  to  attend  to  spiritual  concerns.  Thev 
should  have  little  to  do  with  the  tempo 
ral  matters  of  the  people.  If  the  y  can 
persuade  men  to  be   reconciled,  it  ia 


8b 


LUKE. 


[A.  D.  3^ 


Li  And  he  said  unto  them,  Take 
heed  and  beware  of  covetousness  ;  ** 
for  a  man's  life  *  consisteth  not  in 
the  abundance  of  the  things  which 
he  possesseth. 

16  And  he  spake  a  parable  unto 
them,  saying,  The  ground  of  a  cer- 
tain rich  man  brought  forth  plenti- 
fully : 

a  lTi.6.7-10.      6  Job  2.4.   Matt.6.2o. 


right ;  but  they  have  no  power  to  take 
the  place  of  a  magistrate  and  settle  con- 
tentions in  a  legal  way. 

15.  Beware  cf  covetousness.  One  of 
these  brothers,  no  doubt,  was  guilty  of 
this  sin ;  and  our  Saviour,  as  was  his 
custom,  took  occasion  to  warn  his  dis- 
ciples of  its  danger.  Covetousness.  An 
unlawful  desire  of  the  property  of  an- 
other;  also,  a  desire  of  gain,  and  riches, 
beyond  what  is  necessary  for  our  wants. 
It  is  a  violation  of  the  tenth  command- 
ment (Ex.  XX.  17),  and  is  expressly 
called  idolatry.  Col.  iii.  5.  Compare, 
also,  Eph.  V.  3,  and  Heb.  xiii.  5.  fT  A 
marl's  life.  The  word  life  is  some- 
times taKen  in  the  sense  of  happiness  or 
felicity  ;  and  some  have  supposed  this 
to  be  the  meaning  here,  and  that  Jesus 
meant  to  say  that  a  man's  comfort  does 
not  depend  on  affluence — i.  e.,  on  more 
than  is  necessary  for  his  daily  wants. 
But  this  meaning  does  not  suit  the  par- 
able following,  which  is  designed  to 
show  that  property  will  not  lengthen 
out  a  man's  life,  and  therefore  is  not 
too  ardently  to  be  sought,  and  is  of 
little  value.  The  word  life,  therefore, 
is  to  be  taken  literally."  IT  Consist- 
eth not.  Rather  dependeth  not  on  his 
possessions.  His  possessions  will  not 
prolong  it.  The  passage,  then,  means  : 
Be  not  anxious  about  obtaining  wealth  ; 
for  however  much  you  obtain,  it  will 
not  prolong  your  life.  That  depends  on 
the  will  of  God,  and  it  requires  a  differ- 
ent preparation  from  wealth,  to  be 
ready  to  meet  him.  This  sentiment 
he  proceeds  to  illustrate  by  a  beautiful 
parable. 

16.  A  parable.  See  Note,  Matt.  xiii. 
3.  ^Plentifully.  His  land  was  fertile, 
and  produced  even  beyond  his  expecta- 
tions, and  beyond  what  he  had  provided 
for. 

17.  He  thought.  He  reasoned,  or  in- 
quired.    He  wae  anxious  and  perplexed. 


I      17  And  he  thought  within  hini- 
i  self,  saying.  What  shall  I  do,  be- 
I  cause  I  have  no  room  where  to  be- 
stow my  fruits  1 

18  And  he  said.  This  will '  I  do  : 
I  will  pull  down  my  barns,  anc^ 
build  greater ;  and  there  will  I  bo- 
stow  all  my  fruits  and  my  goods. 

19  And  I  will  say  tc>  my  soui, 

c  Ja.4.15,16. 

Riches  increase  thought  and  perplexity. 
Indeed  this  is  almost  their  only  effect, 
to  engross  the  thoughts  and  steal  the 
heart  avt'ay  from  better  things,  in  order 
to  take  care  of  the  useless  wealth.  IT  No 
room.  Every  thing  was  full.  IF  To  6e- 
stow.  To  place,  to  hoard,  to  collect. 
^  3Iy  fruits.  Our  word  fruits,  is  not 
applied  to  grain.  But  the  Greek  word 
is  applied  to  all  the  produce  of  the  earth, 
not  only  fruit,  biTt  also  grain.  This  is 
hkewise  the  old  meaning  of  the  English 
word,  especially  in  the  plural  number. 

18.  /  will  pull  dowji  my  barns.  The 
word  barns,  here,  properly  means  gra- 
naries, or  places  exclusively  designed  to 
put  wheat,  barley,  &lc.  They  were  com- 
monly made,  by  the  ancienta,  under 
ground,  where  grain  could  be  kept  a 
long  time,  more  safe  from  thieves  and 
from  vermin.  If  it  be  asked  why  he  did 
not  let  the  old  ones  remain,  and  build 
new  ones,  it  may  be  answered  that  it 
would  be  easier  to  enlarge  those  already 
excavated  in  the  earth  than  to  dig  new 
ones. 

19.  3Iuch  goods.  Much  property. 
Enough  to  last  a  long  while,  so  that 
there  is  no  need  of  anxiety  or  labor. 
IT  Take  thine  ease.  Be  free  from  care, 
about  the  future.  Have  no  anxiety  about 
provision  for  want.  ^  Eat,  drink,  and 
be  merry.  This  was  just  the  doctrine  ol 
the  ancient  Epicureans  and  Atheists. 
And  it  is,  alas !  too  often  the  doctrine  of 
those  who  are  rich.  They  think  that 
all  that  is  valuable  in  life  is  to  eat, 
and  drink,  and  be  cheerful,  or  merry. 
Hence  their  chief  anxiety  is  to  obtain  the 
luxuries  of  all  the  world;  to  secure  the 
productions  of  every  clime  at  any  ex- 
pense; and  to  be  distinguished  for  splen- 
did repasts  and  luxurious  living.  What 
a  portion  is  this  for  an  immortal  soul  I 
What  folly  to  think  that  all  that  a  man 
hves  for  is  to  satisfy  his  sensual  appetites; 
to  forget  that  he  hag  an  intellect  to  be 


A.  D.  32.1 


CHAPTER  XII. 


87 


Soul,  *  tliou  hast  much  goods  laid 
up  for  many  years  ;  take  thine  ease, 
eat,  *  drink,  and  be  merry. 

20  But  God  said  unto  him,  Thou 
fool  !  this  night  ^  thy  '  soul  shall  be 
required  of  thee  :  then  whose  shall 
those  things  be,  which  thou  hast 
provided?  '' 

21  So  is  he  that  layeth  up  trea- 
sure for  himself,  *  and  is  not  rich  ^ 
toward  God. 

22  And  he  said  unto  his  disci- 
ples. Therefore  I  say  unto  you,  Take 

a  Ps.49.18.  6  Ec.n.9.  1  Co. 15.32.  Ja.5. 
5.  ^  or,  do  they  require  thy  soul.  c  Job  20. 
20-23.    27.8.    Ps.52.7.     Ja.4.14. 

cultivated,  a  heart  to  be  purified,  a  soul 
to  be  saved  from  eternal  death. 

20.  Thou  fool.  If  there  is  any  supreme 
folly,  it  is  this.  As  though  riches  could 
prolong  the  life,  or  avert  for  a  moment 
the  approach  of  pain  and  death.  '^This 
night,  &,c.  What  an  awful  sentence  to 
a  man  who,  as  he  thought,  had  got  just 
ready  to  live  and  enjoy  himself!  In  one 
single  moment  all  his  hopes  were  blast- 
ed, and  his  soul  summoned  to  the  bar  of 
his  long-forgotten  God.  So,  many  are 
surprised  as  suddenly,  and  as  uripre- 
pared.  They  are  snatched  from  their 
pleasures,  and  hurried  to  a  world  where 
is  no  pleasure,  and  where  all  their 
wealth  cannot  purchase  one  moment's 
ease  from  the  gnawings  of  the  worm 
that  never  dies.  IT  Shall  he  required  of 
thee.  Thou  shalt  be  required  to  go  to 
God,  to  die,  and  to  give  up  your  account. 
IT  Then  whose,  &c.  Whose  they  may 
be  is  of  Uttle  consequence  to  the  man 
that  lost  his  soul  to  gain  them.  But 
they  are  often  left  to  heirs  that  dissipate 
them  much  sooner  than  the  father  pro- 
cured them,  and  thus  they  secure  their 
ruin  as  well  as  bis  own.  See  Ps.  xvii. 
14. 

21.  So  is  he.  This  is  the  portion,  or 
the  doom,  &.c.  ^Layeth  up  treasure 
for  himself.  Acquires  riches  for  his  own 
use — for  himself.  This  is  the  character- 
istic of  the  covetous  man.  It  is  all  for 
himself.  His  plans  terminate  here.  He 
lives  only  for  himself,  and  acts  only  with 
regard  to  his  own  interest.  ^  Hich  to- 
wards God.  Has  no  inheritance  in  the 
kingdom  of  God  —  no  riches  laid  up  in 
heaven.  .His  affections  are  all  on  the 
r.orld,  and  he  ha*  none  for  God. 


s  no  thought  for  your  life,  w^hat  ye 
shall  eat ;  neither  for  the  body,  what 
ye  shall  put  on. 

23  The  life  is  more  than  meat, 
and  the  body  is  morE  than  raiment. 

24  Consider  the  ravens :  ''  for 
they  neither  sow  nor  reap ;  which 
neither  have  store-house  nor  barn ; 
and  God  feedeth  them.  How  much 
more  are  ye  better  than  the  fowls  % 

25  And  which  of  you  with  tak- 
ing thought  can  add  to  his  stature 
one  cubit  ? 

<i  Ps.39.6.49.16,17.      Je.17.11.  e  Ha.2.9. 

/lTi.6.18.  Ja.2.5.  ver.33.  5- Matt.6.25, 
&c.      AJob38.4J.    Ps.147.9. 


From  this  instructive  parable  we  learn: 
1st.  That  wicked  men  are  often  signally 
prospered  —  their  ground  brings  forth 
plentifully.  God  gives  them  their  desire, 
but  sends  leanness  into  their  souls.  2d. 
That  riches  bring  with  them  always  an 
increasing  load  of  cares  and  anxieties.  3d. 
That  they  steal  away  the  affections  from 
God — are  sly,  insinuating,  and  danger- 
ous, to  the  soul.  4th.  That  the  anxiety 
of  a  covetous  man  is  not  what  good  he 
may  do  with  his  wealth,  but  where  he 
may  hoard  it,  and  keep  it  secure  from 
doing  any  good.  5th.  That  riches  can- 
not secure  their  haughty  owners  from 
the  grave.  Death  will  come  upon  them 
suddenly,  unexpectedly,  awfully.  Li 
the  very  midst  of  the  brightest  anticipa- 
tions— in  a  moment — in  the  twinkling  of 
an  eye — it  may  come,  and  all  his  wealth 
cannot  alleviate  one  pang,  or  drive  away 
one  fear,  or  prolong  one  moment  of  his 
hfe.  6th.  That  the  man  who  is  trusting 
to  his  riches-  in  this  manner,  is  a  fool  in 
the  sight  of  God.  Soon,  also,  he  will  be 
a  fool  in  his  own  sight,  and  will  go  to 
hell  with  the  consciousness  that  his  life 
has  been  one  of  eminent  folly.  7th. 
That  the  path  of  true  wisdom  is  to  seek 
first  the  kingdom  of  God,  and  to  be 
ready  to  die  ;  and  then  it  matters  little 
what  is  our  portion  here,  or  how  sud- 
denly or  soon  we  are  called  away  to 
meet  our  judge.  If  our  affections  are 
not  fixed  on  our  riches,  we  shall  leave 
them  without  regret.  If  our  treasures 
are  laid  up  in  heaven,  death  will  be  but 
going  home,  and  happy  will  be  that  mo- 
ment when  we  are  called  to  our  rest. 

22—31.  See  this  passage  explained 
in  Matt.  vi.  25 — 33. 


88 


LUKE. 


[A.  D.  32. 


26  If  ye  then  be  not  able  to  do 
that  thing-  which  is  least,  why  take 
ye  thought  for  the  rest  ] 

27  Consider  the  lilies,  how  they 
grow ;  they  toil  not,  they  spin  not  : 
and  yet  I  say  unto  you,  that  Solo- 
mon in  all  his  glory  was  not  arrayed 
like  one  of  these. 

28  If  then  God  so  clothe  the 
grass,  which  is  to-day  in  the  field, 
and  to-morrow  is  cast  into  the  oven, 
how  much  more  will  lie.  clothe  you, 
O  ye  of  little  faith  ! 

29  And  seek  not  ye  w^hat  ye  shall 
eat,  or  what  ye  shall  drink,  ^  neither 
be  ye  of  doubtful  mind. 

30  For  all  these  things  do  the 
nations  of  the  world  seek  after:  and 

^  or,  live  not  in  careful  suspense,  a  Matt. 
6.33.  6Ps.34.10.  Is.33.16.  Ro.8.31,32,  c  Is. 
40.11.    Jno.  10.27.23. 


32.  Little  flock.  Our  Saviour  often 
represents  himself  as  a  shepherd,  and 
his  followers  as  a  flock,  or  as  sheep. 
The  figure  v/as  beautiful.  In  Judea  it 
was  a  common  employment  to  attend 
flocks.  The  shepherd  was  with  them, 
defended  them,  provided  for  them,  led 
them  to  green  pastures  and  beside  still 
waters.  In  all  these  things,  Jesus  was 
and  is  eminently  the  Good  Shepherd. 
His  flock  was  small.  Few  really  fol- 
lowed him.  compared  with  the  multitude 
who  refused  to  love  him.  But  though 
small  in  number,  they  were  not  to  fear. 
God  was  their  Friend.  He  would  pro- 
vide for  them.  It  was  his  purpose  to 
give  them  the  kingdom,  and  th^y  had 
nothing  to  fear.     See  Matt.  vi.  19—21. 

33.  Sell  that  ye  have.  Sell  your  pro- 
perty. Exchange  it  for  that  which  ye 
can  use  in  distributing  charity.  This 
was  the  condition  of  their  being  disciples. 
Their  property  they  gave  up  ;  they  for- 
sook it,  or  they  put  it  into  common  stock, 
for  the  sake  of  giving  alms  to  the  poor. 
Acts  ii.  44  ;  iv.  32.  John  xii.  6.  Acts 
V.  2.  '^  Baps  which  wax  not  old.  The 
v»'ord  hacfs,  here,  means  purses,  or  the 
liags  attached  to  their  girdles,  in  which 
ihey  carried  their  money.  See  Notes, 
Matt.  v.  38.  By  bags  which  wax  not 
old,  Jesus  means  that  we  should  lay  up 
treasure  in  heaven  ;  that  our  aim  should 
be  to  be  prepared  to  enter  there,  where 


your  Father  knoweth  that  ye  have 
need  of  these  things. 

31  But  "  rather  seek  ye  the  king- 
dom of  God  ;  and  all  *  these  tliingg 
shall  he  added  unto  yon. 

32  Fear  not,  little  flock ;  "  for  it 
is  your  Father's  good  pleasure  to 
give  you  the  kingdom.'* 

33  Sell  «  that  ye  have,  and 
give  alms  :  provide  yourselves  bags 
which  wax  not  old,  a  treasure  f  in 
the  heavens  that  faileth  not,  where 
no  thief  approacheth,  neither  moth 
corrupteth. 

34  For  where  your  treasure  is, 
there  will  your  heart  be  also. 

35  Let  ff  your  loins  be  girded 
about,  and  your  lights  ''  burning ; 

d  Matt.2.5.34.  Jno.18.36.  He.12.28.  Ja.2. 
5.  2Pe.l.ll.  Re.1.6.  22.5.  e  Matt.19.21. 
Ac.2.45.  4.34.  /Matt.6.20.  1  Ti.G.19.  ^  Ep 
6.14.    1  Pe.1.13.      h  Matt.25.1,13. 

all  our  wants  will  be  for  ever  provided 
for.  Purses,  here,  grow  old  and  useless. 
Wealth  takes  to  itself  wings.  Riche.s 
are  easily  scattered,  or  we  must  soon 
leave  them  ;  but  that  wealth  which  is  hi 
heaven  abides  for  ever.  It  never  is  cor- 
rupted ;  never  flies  away  ;  never  is  to  be 
left.  IT  Wax.  This  word  is  from  an 
old  Saxon  word,  and  in  the  Bible  means 
to  grow. 

35.  Let  your  loins,  &c.  This  alludes 
to  the  ancient  manner  of  dress.  They 
wore  a  long  flowing  robe  as  their  outer 
garment.  See  Notes,  Matt.  v.  3S — 41. 
When  they  labored,  or  walked,  or  ran, 
it  was  necessary  to  gird  or  tie  this  up 
by  a.  sash  or  girdle  about  the  body,  that 
it  might  not  impede  their  progress.' 
Hence,  to  gird  up  the  loins  means  to  be 
ready,  be  active,  be  diligent.  Compare 
2  Kings  iv.  29,  ix.  1 ;  Jer.  i.  17;  Acts 
xii.  8.  IT  Your  lights  burtiing.  This 
expresses  the  same  meaning.  Be  ready 
at  all  times  to  leave  the  world  and  en- 
ter into  rest,  when  your  Lord  shall  call 
you.  Let  every  obstacle  be  out  of  the 
way ;  every  earthly  care  be  removed, 
and  be  prepared  to  follow  liim  into  his 
rest.  Servants  were  expected  to  be 
ready  for  the  coming  of  their  Lord.  If 
in  the  night,  they  were  expected  to 
keep  their  lights  trimmed  and  burning. 
This  expression  refers  to  the  duty  of 
servants,  when  their  master  was  away, 


A.  D.  32.J 


CHAPTER  Xlf. 


bi) 


36  And  ye  yourselves  like  unto 
nien  that  wait  for  their  lord,  when 
he  will  return  from  the  wedding; 
that,  when  he  cometh  and  knock- 
eth,  they  may  open  unta  him  imme- 
diately. 

37  Blessed  "  are  those  servants 
whom  the  lord,  when  he  cometh, 
shall  find  watching :  verily  I  say 
unto  you,  that  he  shall  gird  him- 
self, and  make  them  to  sit  down  to 
meat,  and  will  come  forth  and  serve 
them. 

38  And  if  he  shall  come- in  the 
second  watch,  or  come  in  the  third 
watch,  and  find  them  so,  blessed  are 
those  servants. 

39  And  this  know,  that  if  the 
good  man  of  the  house  had  known 
what  hour  the  thief  *  would  come, 
he  would  have  watched,  and  not 
have  suJEfered  his  house  to  be  broken 
through. 

40  Be  ye  therefore  ready  '  also : 
for  the  Son  of  man  cometh  at  an 
hour  when  ye  think  not. 

rt  Malt.24.46,&c.  6  1  Th.5.2.  2Pe.3.10. 
Re.3.3.  16.15.      cc.21.34,36.      d  1  Cor.4.2, 

and  when  he  would  return  from  a  wed- 
ding, as  they  knew  not  the  hour,  they 
were  to  be  continually  ready.  Compare 
Notes  on  Matt.  xxv.  So  we,  as  we 
know  not  the  hour  when  God  shall  call 
us,  should  be  always  ready  to  die. 

36.  See  Notes  on  ?Jatt.  xxv.  1—13. 

37.  Shall  sird  himself.  Shall  take 
ihe  place  of  the  servant  himself.  Ser- 
vants who  waited  on  the  table  were 
girded  in  the  manner  described  above. 
tT  Shall  make  them  sit,  &c.  Shall  place 
them  at  his  table,  and  feast  them.  This 
evidently  means  that  if  we  are  faithful 
to  Christ,  and  are  ready  to  meet  him 
when  he  returns,  he  will  receive  us  into 
heaven,  will  admit  us  to  all  its  blessings, 
and  make  us  happy  there — as  if  Ae  should 
serve  us  and  minister  to  our  wants.  It 
will  be  as  if  a  master,  instead  of  sitting 
down  at  tlie  table  himself,  should  place 
his  faithful  servants  there,  and  be  him- 
self the  servant.  This  shows  the  ex- 
ceeding kindness  and  condescension  of 
our  Lord.  For  us,  poor  and  guilty  sin- 
ners, he  denied  himself,  took  the  form 

8* 


41  Then  Peter  said  unto  him. 
Lord,  speakest  thou  this  parable 
unto  us,  or  even  to  ail  1 

42  And  the  Lord  said,  Who  then 
is  that  faithful  and  wise  steward,  '' 
whom  his  lord  shall  make  ruler  over 
his  household,  to  give  ihem  their 
portion  of  meat  in  due  season  1 

43  Blessed  *  is  that  servant, 
whom  his  lord,  when  he  cometh, 
shall  find  so  doing. 

44  Of  a  truth  I  say  unto  you,  that 
he  wiil  make  him  ruler  over  all  that 
he  hath. 

45  But  and  if  that  servant  say  in 
his  heart,  My  lord  delayeth  his 
coming ;  and  shall  begin  to  beat  ^ 
the  men-servants  and  maidens,  and 
to  eat  and  drink,  and  to  be  drunken  ; 

46  The  lord  of  that  servant  will 
come  in  a  day  when  he  looketh  not 
for  him,  and  at  an  hour  when  he  is 
not  aware,  and  wiil  ^  cut  him  in 
sunder,  ^  and  will  appoint  him  his 
portion  with  the  unbelievers. 

47  And    that    servant    which  * 

e  ver.37.  /Matt.22.6.  '  or,  cut  him  c/. 
"•P.-=.37.9.  91.14.       AJa.4.17. 


of  a  servant,  (Phil.  ii.  7),  and  ministered 
to  our  wants.  In  our  nature  he  has 
wrought  out  salvation  ;  and  has  done  it 
in  one  of  the  humblest  conditions  of  the 
children  of  men.  How  should  our  bo- 
soms burn  with  gratitude  to  him,  and 
how  should  we  be  wilUng  to  serve  one 
another !  See  Notes  on  John,  xiii.  1 
—17. 

38—46.  See  Matt.  xxiv.  42—51.  T 
Second  watch.     See  Matt.  xiv.  25. 

47.  JVhich  knew  his  Lord's  will.  Who 
knew  what  his  master  wished  him  to 
do.  He  that  knows  what  God  com- 
mands and  requires.  IT  Many  stripes 
Shall  be  severely  and  justly  punished. 
They  who  have  many  privileges ;  who 
are  often  warned  ;  who  have  the  gospel, 
and  do  not  repent  and  beheve,  and  do 
good  works,  shall  be  far  more  severely 
punished  than  others.  They  who  are 
early  taught  in  Sunday  schools,  or  by 
pious  parents,  or  in  other  ways,  and 
grow  up  in  sin  and  impenitence,  wiil 
have  m.uch  more  to  answer  for  than 
they   who    have    no    such   privileges. 


90 


LUKE. 


fA.  D.32. 


knew  his  lord's  will,  and  prep^jred 
not  himself,  neither  did  according  to 
his  will,  shall  be  beaten  **  with  many 
stripes. 

48  But  he  *  that  knew  not,  and 
did  commit  things  worthy  of  stripes, 
shall  be  beaten  with  few  stripes. 
For  *=  unto  whomsoever  much  is 
given,  of  him  shall  be  much  re- 
quired:  and  to  whom  men  have  ** 
committed  much,  of  him  they  will 
ask  the  more. 

49  I  am  come  to  send  fire  on  the 
a  De.25.2.        b  Ac.17.30.       c  Le.5.17.  Jno. 

15.22.    ITi.  1.1.3.      dlTi.6.20. 


Thoy  will  justly  suffer  more  than  al- 
most any  other  class  of  mankind. 

48.  Few  stripes.  The  Jews  did  not 
inflict  more  than  forty  stripes  for  one 
offence.  Deut.  xxv.  3.  For  smaller 
offences  tney  inflicted  only  four,  five, 
six,  &c.,  according  to  the  nature  of  the 
crime.  In  allusion  to  this  our  Lord  says 
that  he  thai  Jinew  not — that  is,  he  who 
had  comparatively  Utile  knowledge  — 
shall  suffer  a  punishment  proportionally 
light.  He  refers,  doubtless,  to  those 
who  have  fewer  opportunities,  smaller 
gifts,  or  more  ignorant  or  fewer  teach- 
ers. 11"  Much  is  given.  They  who 
have  much  committed  to  their  disposal, 
as  stewards,  &c.  See  the  Parable  of 
the  Talents,  in  Matt.  xxv.  14 — 30. 

49.  I  am  come,  &c.  The  result  of  my 
coming  shall  be  that  there  will  be  di- 
visions and  contentions.  He  does  not 
mean  that  he  came /or  that  purpose,  or 
that  he  sousht  and  desired  it ;  but  that, 
such  was  the  state  of  the  human  heart, 
such  the  opposition  of  men  to  the  truth, 
that  that  would  be  the  effect  of  his  com- 
ing. See  Matt.  x.  34.  ^  Fire.  Fire, 
here,  is  the  emblem  of  discord  and  con- 
tention, and  consequently  of  calamities. 
Thus  it  is  used  in  Ps.  Ixvi.  12  ;  Isa.  xliii. 
2.  '^  And  what  will  I,  ^c.  This  pas- 
sage might  be  better  expressed  in  this 
manner  :  '  And  what  would  I,  but  that 
t  were  kindled.  Since  it  is  ?iecessary 
for  the  advancement  of  religion  that 
tsuch  divisions  should  take  place  ;  since 
the  gospel  cannot  be  established  with- 
out conflicts,  and  strifes,  and  hatreds ; 
I  am  even  desirous  that  they  should 
come.  Since  the  greatest  blessing  of 
mankind  must  be  attended  with  such 
unhappy  divisions,  I  am  willing,  nay, 


earth ;  and  what  will  I  if  it  be  al- 
ready kindled  ] 

50  But  I  have  a  baptism  to  be 
baptized  with ;  and  how  am  I  '_ 
straitened  till  it  be  accomplished  ! 

51  Suppose  ^  ye  that  I  am  come 
to  give  peace  on  earth]  I  tell  you, 
Nay ;  but  rather  division : 

52  For  from  henceforth  there 
shall  be  five  in  one  house  divided, 
three  against  two,  and  two  against 
three. 

53  The  father  /  shall  be  divided 

i  or,  pained,      c  Matt.10.34.      /Mi.7.6. 


desirous,  that  they  should  come.'  He 
did  not  wish  evil  in  itself;  but,  as  it 
was  the  occasion  of  good,  he  was  de- 
sirous that,  if  it  must  take  place,  it 
should  take  place  soon.  From  this  we 
learn,  1st.  That  the  promotion  of  reU- 
gion  may  be  expected  to  produce  many 
contests,  and  bitter  feelings.  2d.  That 
the  heart  of  man  must  be  exceedingly 
wicked,  or  it  would  not  oppose  a  work 
like  the  Christian  religion.  3d.  That 
though  God  cannot  look  on  evil  with 
approbation,  yet,  for  the  sake  of  the  be- 
nefit which  may  grow  out  of  it,  he  is 
willing  to  permit  it,  and  suffer  it  to 
come  into  the  v/orld. 

50.  A  baptism.  See  Matt.  xx.  22. 
^  Am  I  straitened.  How  do  I  earnestly 
desire  that  it  were  passed  !  Since  these 
sufferings  must  be  endured,  how  anxious 
am  I  that  the  time  should  come !  Such 
were  the  feeUngs  of  the  Redeemer,  in 
view  of  his  approaching  dying  hour. 
We  may  learn  from  it,  1st.  That  it  is 
not  improper  to  feel  deeply  at  the  pros- 
pect ot  dying.  It  is  a  sad,  awful,  terri- 
ble event ;  and  it  is  impossible  that  we 
should  look  at  it  aright  without  feeling 
— scarcely  without  trembling.  2d.  It  is 
not  improper  to  desire  that  the  time 
should  come,  and  that  the  day  of  oui 
release  should  draw  nigh.  To  the  Chris- 
tian, death  is  but  the  entrance  to  life; 
and  since  the  pains  of  death  must  be 
endured,  and  since  they  lead  to  heaven, 
it  matters  little  how  soon  he  passes 
through  these  sorrows,  and  rises  to  his 
eternal  rest. 

51—53.  See  Matt.  x.  34—36. 

54—57.  See  Notes,  Matt.  xvi.  2,  3. 
IT  South  Wind.  To  the  .south  and 
southwest  of  Judea  were  situated  Aia- 


A.  D.  33.J 

against  the  son,  and  the  son  against 
the  father  ;  the  mother  against  the 
daughter,  and  the  daughter  against 
the  mother ;  the  mother-in-law 
against  her  daughter-in-law,  and 
the  daughter-in-law  against  her 
mother-in-law. 

54  And  he  said  also  to  the  people, 
"When  *  ye  see  a  cloud  rise  out  of 
the  west,  straightway  ye  say,  There 
Cometh  a  shower  :  and  so  it  is. 

55  And  when  ye  see  the  south 
wind  blow,  ye  say.  There  will  be 
heat :  and  it  cometh  to  pass. 

56  Ye  hypocrites !  ye  can  dis- 
cern the  face  of  the  sky,  and  of  the 
earth  :  but  how  j.s  it  that  ye  do  not 
discern  this  time  ] 

a  Matt.l6.2,&c.  ftlCor.11.14.  c  Matt. 
5.25. 

bia,  Egypt,  and  Etliiopia,  all  warm  or 
hot  regions,  and  couisequently  the  air 
that  came  from  those  quarters  was 
greatly  heated.  IT  This  time.  You  see 
a  cloud  rise,  and  predict  a  shower;  a 
south  wind,  and  expect  heat.  These 
Bre  regular  events.  So  you  see  my 
miracles  ;  you  hear  my  preaching ;  you 
have  the  predictions  of  me  in  the  pro- 
phets ;  why  do  you  not,  in  hke  manner, 
infer  that  this  is  the  time  when  the  Mes- 
siah should  appear  ? 
58,  59.  See  Notes,  Matt.  v.  25,  26. 

CHAPTER  XIII. 

1.  Therb  were  present.  Or  some 
came  to  him  who  told  him.  ^  At  that 
reason.  At  that  time,  that  is,  the  time 
mentioned  in  the  last  chapter.  At  what 
period  of  our  Lord's  ministry  this  was, 
it  is  not  easy  to  determine.  ^  Some  that 
told  him.  This  was  doubtless  an  event 
of  recent  occurrence.  Jesus,  it  is  pro- 
bable ,  had  not  before  heard  of  it .  Why 
they  told  Jesus  of  it,  can  only  be  a 
matter  of  conjecture.  It  might  be  from 
the  desire  to  get  him  to  express  an  opi- 
nion respecting  the  conduct  of  Pilate, 
and  thus  to  involve  him  in  difficulty 
V  ith  the  reigning  powers  of  Judea.  It 
might  be  as  a  mere  matter  of  news. 
But  from  the  answer  of  Jesus,  it  would 
appear  that  they  supposed  that  the  Ga- 
lileans deserved  it,  and  that  they  meant 
to  pass  a  judgment  on  the  character  of 
those  men — a  ;hing  of  which  they  wer*i  I 


CHAPTER  XIII. 


91 


57  Yea,  and  why  even  of '  your 
selves  judge  ye  not  what  is  right  1 

58  When "  thou  goest  with  thine 
adversary  to  the  magistrate,  as  thou 
art  in  '^  the  way,  give  diligence  that 
thou  mayest  be  delivered  from  him ; 
lest  he  hale  thee  to  the  judge,  and 
the  judge  deliver  thee  to  the  officer, 
and  the  officer  cast  thee  into  prison. 

59  I  tell  thee,  thou  shalt  not  de- 
part thence,  till  thou  hast  paid  the 
very  ^  last  mite. 

CHAPTER  XIII. 

THERE  were    present   at  that 
season  some  that  told  him  of 
the  *  Galileans,  whose  blood  Pilate 
had  mingled  /  with  their  sacrifices. 
2  Ana    Jesus    answering,    said 

d  Is.55.6.       1  See  Mar.12.42.        e  Ac.5.;^7. 
/La.2.20. 


exceedingly  fond.  The  answer  of  Jesus 
is  a  reproof  of  their  habit  of  hastily  judg- 
ing the  character  of  others.  IT  Galileans^. 
People  who  lived  in  Gahlee.  See  Note 
on  Matt.  u.  22.  They  were  not  under 
the  jurisdiction  of  Pilate,  but  of  Herod. 
The  Galileans,  in  the  time  of  Christ, 
were  very  wicked.  ^  JVhose  blood  Pi' 
late  had  mingled,  &c.  That  is,  while 
they  were  sacrificing  at  Jerusalem, 
Pilate  came  suddenly  upon  them,  and 
slew  them,  and  their  blood  was  mingled 
with  the  blood  of  the  animals  that  they 
were  slaying  for  sacrifice.  It  does  not 
mean  that  Pilate  offered  their  blood  in 
sacrifice,  but  only  that  as  they  were 
sacrificing,  he  slew  them.  The  fact  is 
not  mentioned  by  Josephus,  and  nothing 
more  is  known  of  it  than  what  is  here 
recorded.  We  learn,  however,  from 
Jpsephus,  that  the  Galileans  were  very 
wicked  ;  that  they  were  much  disposed 
to  broils  and  seditions.  It  appears,  also, 
Ifcat  Pilate  and  Herod  had  a  quarrel 
with  each  other  (Luke  xxiii.  12),  and  it 
is  not  improbable  that  Pilate  might  feel 
a  particular  enmity  to  the  subjects  of 
Herod.  It  is  likely  that  the  Gahleana 
excited  some  tumult  in  the  temple,  and 
that  Pilate  took  occasion  to  come  sud- 
denly upon  them,  and  show  his  opposi- 
tion to  them  and  Herod,  by  slaying 
them.  ^Pilate.  The  Roman  governor 
of  Judea.     Note  Matt,  xxvii.  2. 

2,  3.  Suppose  ye,   &,c.      From    this 
answer,  it  would  appear  that  they  sup- 


02 


LUKE. 


[A.  D.  33. 


unto  them,  Suppose  ye  that  these 
Galileans  were  sinners  above  all 
the  Galileans,  because  they  suffered 
such  thin  Of  s  ] 


posed  that  the  fact  that  these  men  had 
been  slain  in  that  manner,  proved  that 
they  were  very  great  sinners.  ^  1  tell 
you,  Nay.  Jesus  assured  them  that  it 
was  not  right  to  draw  such  a  conclusion 
respecting  these  men.  The  fact  that 
men  come  to  a  sudden  and  violent  death 
is  not  proof  that  they  are  peculiarly 
wicked.  IT  Except  ye  repent.  Except 
you  forsake  your  sins,  and  turn  to  God. 
Jesus  took  occasion,  contrary  to  their 
expectation,  to  make  a  practical  use  of 
that  fact,  and  to  warn  them  of  their 
danger.  He  never  suffered  a  suitable 
occasion  to  pass  \\ithout  warning  the 
vincked,  and  entreating  men  to  forsake 
their  evil  ways.  The  subject  of  reli- 
gion was  always  present  to  his  mind. 
He  introduced  it  easily,  freely,  fully. 
In  this,  he  showed  his  love  for  the  souls 
of  men ;  and  in  this,  he  set  us  an  ex- 
ample, that  we  should  walk  in  his  steps. 
^  Ye  shall  all  likewise  perish.  You  shall 
all  be  destroyed  in  a  similar  manner. 
Here  he  had  reference,  no  doubt,  to  the 
calamities  that  were  coming  upon  them, 
when  thousands  of  the. people  perished. 
Perhaps  there  was  never  any  reproof 
more  delicate,  and  yet  more  severe 
than  this.  They  came  to  him,  believ- 
ing that  these  men  who  had  perished 
were  peculiarly  wicked.  Jesus  did  not 
tell  them  that  they  were  as  bad  as  the 
Galileans,  but  he  left  them  to  irjfer  it — 
for  if  they  did  not  repent,  they  must 
soon  likewise  be  destroyed.  This  was 
remarkably  fulfilled.  Many  of  the 
Jews  were  «lain  in  the  temple  ;  many 
while  offering  sacriiice  ;  thousands  pe- 
rished in  a  way  very  similar  to  the  Ga- 
lileans. Comp.  Notes  on  JMatt.  xxi-s^ 
From  this  account  of  the  Galileans  we 
may  learn  (1.)  That  men  are  very  prone 
to  infer  when  any  great  calamity  hap- 
pens to  others,  that  they  are  peculiarly 
guilty.  See  the  book  of  Job,  and  the 
reasonings  of  his  three  "  friends. ^\  (2.) 
That  that  conclusion  is  erroneous  in  the 
way  in  which  it  is  usually  drawn.  If 
«ve  see  a  man  bloated,  and  haggard, 
and  poor,  who  is  in  the  habit  of  intoxi- 
jat\on,  we  may  infer  properly  that  he 
s  .ifuilty,  and  that  God  hates  his  sin, 


3  I  tell  you,  Nay  :  but  except  ye 
repent,"  ye  shall  all  likewise  perish. 

4  Or  those  eighteen,  upon  whom 
the  tower  in  Siloam  fell,  and  slew 

a  Ac.3.19.    rve.2.21,22. 

and  punishes  it.  So  we  may  infer  of 
the  effects  of  licentiousness.  But  we 
should  not  thus  infer  when  a  man's 
house  is  burnt  down,  or  when  his  chil- 
dren die,  or  v/hen  he  is  visited  with  a 
loss  of  health.  Nor  should  we  infer  it 
of  the  nations  that  are  afflicted  with 
famine,  or  the  plague,  or  with  the  ra- 
vages of  war.  Nor  should  we  infer  iJ 
when  a  man  is  killed  by  lightning,  or 
when  he  perishes  by  the  blowing  up  of 
a  steam-boat.  They  may  be  far  more 
virtuous  than  many  that  Hve.  (3.)  This 
is  not  a  world  of  retribution.  Good  and 
evil  are  mingled ;  the  good  and  the  bad 
suffer,  and  all  are  exposed  here  to  cala- 
mity. (4.)  There  is  another  world— a 
future  state — a  world  where  the  good 
shall  be  happy  and  the  wicked  punished. 
There  all  that  is  irregular  on  earth  will 
be  regulated  ;  all  that  appears  unequal 
will  be  made  equal ;  all  that  is  chaotic 
will  be  reduced  to  order.  (5.)  When 
men  are  disposed  to  speak  about  the 
great  guilt  of  others,  and  the  calamities 
that  come  upon  them,  they  should  in- 
quire about  themselves.  What  is  their 
character  ?  What  is  their  condition  ? 
It  may  be  that  they  are  in  quite  as  much 
danger  of  perishing  as  those  are  whom 
they  regard  as  so  wicked.  (6.)  We 
MUST  REPEN-T.  We  must  ALL  repent 
or  we  shall  perish.  No  matter  what 
befalls  others,  we  are  sinners  ;  we  are  to 
die  ;  v;e  shall  be  lost  unless  we  repent. 
Let  us  then  think  of  ourselves  rather 
than  ofo/Z'fr;;;  and  when  we  hear  of  any 
signal  calamity  happening  to  others,  let 
us  remember  that  there  is  calamity  in 
another  world  as  well  as  here  ;  and  that 
while  our  fellow  sinners  are  exposed  to 
trials  here,  we  may  be  exposed  to  more 
awful  woes  there.  Wo  there  is  eternal  • 
here,  a  calamity  like  that  produced  by  a 
falling  tower,  is  soon  over. 

4.  Or  those  eighteen.  Jesus  himself 
adds  another  similar  case,  to  warn  them 
— a  case  \vhich  had  probably  occurred 
not  long  before,  and  which  it  is  likely 
they  judged  in  the  same  manner. 
Ii  TJpon  ivhom  the  toioer  in  Siloam  felt. 
The  fountain  of  Siloam  was  situated  at 
the  foot  of  mount  Zion.     Near  to  this 


I).  32.] 


CHAPTER  XIII. 


93 


.hem,  think  ye  that  they  were  ^  sin- 
ners above  all  men  that  dwelt  in 
Jerusalem  1 

5  I  tell  you,  Nay  :  but  except  ye 
repent,  ye  shall  all  likewise  perish. 

6  He  spake  also  this  parable  :  A 
"  certain  ma?i  had  a  fig-tree  planted 
in  his  vineyard  ;  and  he  came  and 
sought  '  fruit  thereon,  and  found 
none. 

7  Then  said  he  unto  the  dresser 
of  his  vineyard,  Behold,  these  three 

i  or,  debtors.  a  Is.5.],<fcc.  Matt.21.19. 
6Jno.l5.16.    Ga.5.^.    Ph.4.17. 

was  formerly  a  garden,  called  the  king's 
garden,  surrounded  by  a  wall.  Neh.  ii. 
13.  From  this  fountain  two  streams 
were  carried  to  two  pools,  called  the 
upper  and  lower  pools.  Compare  Notes 
on  Isa.  vii.  3  ;  xxii.  9.  John  ix.  7.  For 
what  purpose  this  tovv'er  in  Siioam  was 
erected  is  unknown.  It  might  have 
been  for  guarding  the  place,  and  for 
keeping  watch.  Such  towers  were 
common  on  the  walls,  and  in  the  neigh- 
borhood of  a  city,  and  it  is  not  improba- 
ble that  such  a  tower  might  have  been 
erected  near  this  fountain.  In  times  of 
war  it  was  necessary  to  guard  this  foun- 
tain, as  it  was  from  "this  mainly  that  the 
city  was  supplied  Vvith  water.  What 
was  the  occasion  of  its  fall  is  unknown. 
It  probably  occurred  at  about  the  time 
of  the  Saviour.  See  Notes  on  Isa. 
vii.  3. 

5.  I  tell  you,  Nay.  It  is  improper  to 
suppose  that  those  on  whom  heavy 
judgments  fall  in  this  world  are  the 
worst  of  men.  This  is  not  a  world  of 
retribution.  Ofen  the  most  vncked  are 
suffered  to  prosper  here,  and  their  pun- 
ishment reserved  for  another  world, 
while  the  righteous  are  called  to  suffer 
much,  and  appear  to  be  under  the  sore 
dispieasure  of  God.  Ps.  Ixxiii.  This 
only  we  know,  that  the  wicked  shall 
not  always  escape  ;  that  God  is  just ; 
and  that  none  who  do  suffer  here,  or 
hereatler,  suffer  more  than  they' richly 
deserve. 

C^  TJiis  parable.  See  Matt.  xiii.  3. 
IT  Yinei^ard.  A  place  where  vines  were 
planted.  It  was  not  common  to  plant 
fig-trees  in  them,  but  our  Lord  repre- 
sents it  as  having  been  sometimes  done. 
7.  The  dresser  of  his  vinsi/ard.  The 
ni^n   vvhose   du^y  it  w\s   to  trim   the 


years  I  come  seeking  fruit  on  this 
fig-tree,  and  find  none  :  cut  it  down : 
"=  why  cumbereth  it  the  ground  ? 

8  And  he  answering  said  unto 
him.  Lord,  let  it  alone  ^  this  year 
also,  till  I  shall  dig  about  it,  and 
dung  it  : 

9  And  if  it  bear  fruit,  well  .•  and 
if  not,  then  after  that '  thou  shalt  cut 
it  down. 

10  And  he  was  teaching  in  one 

of  the  synagogues  on  the  sabbath : 

c  Ex.32. 10.  dPs.106.23.  2Pe.3.9.  e  Jno. 
15.2.    He.6.8. 


vines,  and  take  care  of  his  vineyard. 
^  These  three  years.     These  words  are 
not  to  be  referred  to  'the  time  which 
Christ  had  been  preaching  the  gospel, 
as  if  he  meant  to  specify  the  exact  pe- 
riod.    They  mean,  as  applicable  to  the 
vineyard,   that  the  owner  had  been  a 
long  time  expecting  fruit  on   the  tree. 
For  three  successive  years  he  had  been 
disappointed.     In  his  view  it  was  long 
enough  to  show  that  the  tree  was  bar- 
ren, and  would  yield  no  fruit,  and  that, 
therefore,  it  should  be  cut  down.  IT  Why 
\  cumbereth  it  the  ground?      The  word 
j  cumber  here  means  to  render  barren,  or 
I  sterile.     By  taking  up  the  juices  of  the 
;  earth,    this   useless   tree   rendered  the 
[  ground  sterile,  and  prevented  the  growth 
'■  of  the  neighboring  vines.     It  was  not 
i  merely  useless,  but  was  doing  mischief, 
i  —  which   may  be   said  of  all  sinners, 
I  and  all  hypocritical  professors  of  reli- 
I  gion. 

This  parable  is  to  be  taken  in  con 
...  .    .  .     ^ 

ailing  the  Jewish  nation 
to  repentance.  It  was  spoken  to  illus- 
trate the  dealings  of  God  with  them, 
and  their  own  wickedness  under  all  his 
kindness.  And  we  may  understand  the 
different  parts  of  the  parable  as  designed 
to  represent,  1st.  God,  by  the  man  who 
had  the  vineyard.  2d.  The  vineyard  as 
the  Jewish  people.  3d.  The  coming 
of  the  owner  for  fruit,  tlie  desire  of  God 
that  they  should  produce  good  works. 
4th.  The  barrenness  of  the  tree,  the 
wickedness  of  the  people.  5ih.  The 
dresser  was  perhaps  intended  to  denote 
the  Saviour,  and  tlie  other  messengers 
of  God  pleading  that  God  would  spare 
tlie  Jews,  and  save  them  from  their 
!  enemies   that   stood  ready   to  destroy 


I  nexion  with  what  goes  before,  and  witl 
I  our  Saviour's  calling  the  Jewish  natioi 


m 


1 1  And,  behold,  there  was  a  wo- 
man which  had  a  spirit  of  infirmity 
"  eij^hteen  years,  and  was  bowed 
together,  and  could  in  no  wise  lift 
up  herself. 

12  And  when  Jesus  saw  her,  he 
called  her  to  him,  and  said  unto  her, 
Woman,  thou  *  art  loosed  from 
thine  infirmity. 

aPs.6.2.  *  Joel  3.10.  c  Mar.16.18.  Ac.9. 
17. 

them,  as  soon  as  God  should  permit. 
6th.  His  waiting,  denotes  the  delay  of 
vengeance  to  give  them  an  opportunity 
of  repentance.  And,  7th.  The  remark 
of  the  dresser,  that  he  might  then  cut 
it  down,  denotes  the  acquiescence  of 
all,  in  the  belief  that  such  a  heavy  judg- 
ment would  be  just. 

We  may  also  remark,  that  God  treats 
sinners  so  now;  that  he  spares  them 
long  ;  that  he  gives  them  opportunities 
of  repentance  ;  that  many  live  but  to 
cumber  the  ground ;  that  they  are  not 
only  useless  to  the  church,  but  perni- 
cious to  the  world ;  that  in  due  time, 
when  they  are  fairly  tried,  they  shall  be 
cut  down ;  and  that  all  the  universe 
will  bow  to  the  awful  decree  of  God, 
and  say  that  their  damnation  is  just. 

11.  ^  spirit  of  infirmitji.  Was  in- 
firm, or  was  weak,  and  afflicted.  This 
was  produced  by  Satan,  ver.  16.  IT  Eigh- 
teen years.  This  affliction  had  contin- 
ued a  long  time.  This  shows  that  the 
miracle  was  real,  that  the  disease  was 
not  feigned.  Though  thus  afflicted,  yet, 
it  seems  she  was  regular  in  attending 
ihe  worship  of  God  in  the  synagogue. 
There,  in  the  sanctuary,  is  the  place 
where  the  afflicted  find  consolation  ; 
and  there  it  was  that  the  Saviour  met 
her,  and  restored  her  to  health.  It  is 
in  the  sanctuary,  and  on  the  sabbath 
also,  that  he  commonly  meets  his  peo- 
ple, and  gives  them  the  joys  of  his  sal- 
vation. 

12.  Thou  art  loosed.  This  was  a  re- 
markable declaration.  It  does  not  ap- 
pear that  the  woman  applied  to  him  for 
a  cure.  Yet  Jesus  addressed  her,  and 
the  disease  departed.  How  clear  would 
be  such  evidence  that  he  was  the  Mes- 
siah !  And  how  mighty  the  power  of 
him  that  by  a  word  could  restore  her 
to  health  ! 

l.S    Glorified    God.     Praised     God. 


LUKE.  [A.  D.32. 

13  And  *  he  laid  his  hands  on 
her :  and  immediately  she  was  made 
straight,  and  glorified  God. 

14  And  the  ruler  of  the  syna- 
gogue answered  with  indignation, 
because  that  Jesus  had  healed  ^  on 
the  sabbath-day,  and  said  unto  the 
people.  There  '  are  six  days  in 
which  men  ought  to  work :  in  them 


d  IVIatt.12.10. 
16.      e  Ex.20.9. 


Mar.3.2.  c.6.7.  14.3.  Jno.5 


Gave  thanks  to  him  for  healing  her. 
They  who  are  restored  to  health  from 
sickness,  owe  it  to  God ;  and  they 
should  give  their  spared  lives  to  his  ser- 
vice, and  render  praise  to  him  that  he 
has  spared  them., 

14.  Answered  with  i?idignation,  be- 
cause, &c.  He  considered  this  a  viola- 
tion of  the  sabbath,  doing  work  con- 
trary to  the  fourth  commandment.  If 
he  had  reasoned  aright,  he  would  have 
seen  that  he  who  could  have  performed 
such  a  miracle,  could  not  be  a  violator 
of  the  law  of  God.  From  this  conduct 
of  the  ruler,  we  learn,  1st.  That  men 
are  often  opposed  to  good  being  done, 
because  it  is  not  done  in  their  own  wai/, 
and  according  to  their  own  views.  2d. 
That  they  are  more  apt  to  look  at  what 
they  consider  a  violation  of  the  law  in 
others,  than  at  the  good  which  others 
may  do.  3d.  That  this  opposition  is 
manifested  not  only  against  those  who 
do  good,  but  also  against  those  who  are 
henefted.  The  ruler  of  this  synagogue 
seemed  particularly  indignant  that  thn 
people  would  come  to  Christ  to  be  heal- 
ed. 4th.  That  this  conduct  is  the  result 
of  envy.  In  this  case  it  was  rathei 
hatred  that  the  people  should  follow 
Christ,  instead  of  the  Jewish  rulers, 
than  any  real  regard  to  religion.  5th. 
That  opposition  to  the  work  of  Jesus, 
often  puts  on  the  appearance  of  great 
professed  regard  for  religion.  Many 
men  oppose  conversions,  revivals,  mis- 
sions, Bible  societies,  and  Sunday- 
schools — strange  as  it  may  seem— from 
professed  regard  to  the  purity  of  religion. 
They,  like  the  ruler  here,  have  formed 
their  notions  of  religion  as  consisting  m 
something  very  different  from  doing 
good,  and  they  oppose  those  who  are 
attempting  to  spread  the  gospel  through- 
out the  world. 

15.  Thou  hypocrite  !    Yox  condema 


A.  D.  32.] 


CHAPTER  XIII. 


95 


therefore  come  and  be  healed,  and 
not  on  the  sabbath-day. 

15  The  Lord  then  answered  him, 
and  said,  Thou  hypocrite  !  «  doth 
not  each  one  of  you  on  the  sabbath 
loose  ^  his  ox  or  his  ass  from  the 
stall,  and  lead  him  away  to  water- 
ing] 

16  And  ought  not  this  woman, 
being  a  daughter  *  of  Abraham, 
whom  Satan  hath  bound,  lo  these 
eighteen  years,  be  loosed  from  this 
bond  on  the  sabbath-day  ? 

17  And  when  he  had  said  these 
things,  all  his  adversaries  were 
ashamed :  «*  and  all  the  people  re- 
joiced for  all  the  *  glorious  things 
that  were  done  by  him. 

18  Then  said  he.  Unto -^  what  is 

aPr.11.9.   Malt.7.5.  23.13,28.  c.12.1.     be. 
14.5.    c  c.19.9.      d  Is.45.24.  1  Pe.3.l6. 


me  for  an  action,  and  yet  allow  one  ex- 
actly similar.  You  condemn  me  for 
doing  to  a  woman  what  you  do  to  a 
beast.  To  her  I  have  done  good  on 
the  sabbath,  you  provide  for  your  cat- 
tle, and  yet  blame  me  for  working  a 
miracle.  IT  Stall.  A  place  where  cat- 
tle are  kept  to  be  fed,  and  sheltered 
from  the  weather. 

16.  ^  daughter  of  Abraham.  A  de- 
scendant of  Abraham.  Compare  Matt. 
i.  1.  She  was  therefore  a  Jewess  ;  and 
the  ruler  of  the  synagogue,  professing 
a  peculiar  regard  for  the  Jewish  peo- 
ple, considering  them  as  peculiarly  fa- 
vored of  God,  should  have  rejoiced  that 
she_  was  loosed  from  this  infirmity. 
^  Whom  Satan  hath  bound.  Satan  is 
the  name  given  to  the  prince  or  leader 
of  evil  spirits,  called  also  the  devil, 
Beelzebub,  and  the  old  serpent.  Matt. 
xii.  24.  Rev.  xii.  9;  xx.  2.  By  his 
binding  her,  is  meant  that  he  had  in- 
flicted this  disease  upon  her.  It  was 
not  properly  a.  possession  of  the  devil — 
for  that  commonly  produced  derange- 
ment ;  but  God  had  suffered  him  to  af- 
flict her  in  this  manner — similar  to  the 
way  in  which  he  was  permitted  to  try 
Job.  Job  i.  12 ;  ii.  6,  7.  It  is  no  more 
improbable  that  God  would  suffer  Satan 
to  inflict  pain,  than  that  he  would  suffer 
a  wicked  ma7i  to  do  it.  Yet  nothing  is 
more  common  than  for  one  man  to  be 
the  occasion  of  bringing  on  a  disease  in 


the  kingdom  of  God  like  1  and 
whereunto  shall  I  resemble  it  '^ 

19  It  is  like  a  grain  of  mustard- 
seed,  which  a  man  took  and  cast 
into  his  garden ;  and  it  grevi',  and 
waxed  a  great  tree  ;  and  the  fowls 
of  the  air  lodged  in  the  branches 
of  it. 

20  And  again  he  said,  Where- 
unto shall  I  liken  the  kingdom  of 
Godi 

21  It  is  like  leaven,  which  a  wo- 
man took  and  hid  in  three  ^  mea- 
sures of  meal,  till  the  whole  was 
leavened. 

22  And  he  went  through  the  cities 
and  villages,  teaching,  and  journey- 
ing toward  Jerusalem. 

eEx.15.11.  Ps.111.3.  Ts.4.2.  /Mait.l3, 
31.   Mar.4.30,&c.      i   See  Matt.13.33. 

another,  which  may  terminate  only 
with  the  life.  He  that  seduces  a  virtu- 
ous man,  and  leads  him  to  intemper- 
ance ;  or  he  that  wounds  him,  or  strikes 
him  ;  may  disable  him  as  much  as  Sa- 
tan did  this  woman.  If  God  permits  it 
in  one  case,  he  may  for  the  same  rea- 
son in  another. 

17.  Adversaries.  The  ruler  of  the 
synagogue,  and  those  who  felt  as  he 
did.  IT^ZZ  the  people.  The  persons 
who  attended  the  synagogue,  and  who 
had  witnessed  the  miracle.  It  is  to  be 
remarked,  1st.  That  those  who  op- 
posed Christ  were  chiefly  the  rulers. 
They  had  an  interest  in  doing  it.  Their 
popularity  was  at  stake.  I'hey  were 
afraid  that  he  would  draw  off  the  people 
from  them.  2d.  The  common  people 
heard  him  gladly.  Many  of  them  be- 
lieved in  him.  The  condition  of  the 
poor,  and  of  those  in  humble  hfe,  is  by 
far  the  most  favorable  for  religion,  and 
inost  of  the  disciples  of  Jesus  have  been 
found  there. 

18 — 21.  See  these  parables  explained 
in  Matt.  xiii.  31—33.    . 

22.  Cities  and  villages.  Chiefly  of 
Galilee,  and  those  which  were  between 
GaHIee  and  Jerusalem.  ^  Teaching  and 
journeyi7ig.  This  evinces  the  diligence 
of  our  Lord.  Though  on  a  journey, 
yet  he  remembered  his  work.  He  did 
not  excuse  himself  on  the  plea  that  he 
was  in  haste.     Christians,  and  Chris* 


96 


LUKE, 


[A.  D.  32 


23  Then  said  one  unto  him, 
Lord,  are  there  few  that  be  saved  ? 
And  he  said  unto  them, 

24  Strive  "  to  enter  in  at  the  strait 
gate  :  for  ^  many,  I  say  unto  you, 
will  seek  to  enter  in,  and  shall  not 
be  able. 


a  MaU.7  13. 
ePs.32.6.  Is.55.( 


6Jno.7.34.    8.21.    Ro.9.31. 


tian  ministers,  should  remember  that 
when  their  Master  travelled  he  did  not 
conceal  his  character,  or  keep  back  the 
fact  that  he  was  a  professor  of  religion, 
or  think,  that  he  was  then  freed  irom 
obhgation  to  do  good. 

23.  2Vie7i  said  one.  Who  this  was, 
does  not  appear.  It  is  probable  that  he 
was  not  one  of  the  disciples,  but  one  of 
the  Jews  who  came  either  to  perplex 
him,  or  to  involve  him  in  a  controversy 
with  the  Pharisees.  *^  Are  there  few 
that  he  saved?  It  was  the  prevalent 
opinion  among  the  Jews  that  few  would 
enter  heaven.  As  but  two  of  all  the 
hosts  that  came  out  of  Egypt  entered 
into  the  land  of  Canaan,  so  some  of 
them  maintained  that  a  proportionally 
small  number  would  enter  into  heaven. 
Ligktfoot.  On  this  subject  the  man 
wished  the  opinion  of  Jesus.  It  was  a 
question  of  idle  curiosity.  The  answer 
to  it  would  have  done"  httle  good.  It 
was  far  more  important  for  the  man  to 
secure  his  own  salvation  liian  to  indulge 
in  such  idle  inquiries,  avA  vain  specu- 
lations. Our  Lord,  therefore,  advised 
him  as  he  does  all — to  strive  to  enter 
into  heaven. 

24.  Strive.  Literally,  agonize.  The 
Mord  is  taken  from  the  Grecian  games. 
In  their  races,  and  wrestlings,  and  va- 
rious athletii)  exercises,  they  strove,  or 
agonized,  or  put  forth  all  their  powers 
to  gain  the  victory.  Thousands  wit- 
nessed them.  They  were  long  trained 
fjr  the  conflict,  and  the  honor  of  victory 
was  one  of  the  highest  honors  among 
the  people.  So  Jesus  says,  that  we 
Bhould  strive  to  enter  .in.  And  he 
means  by  it,  that  we  should  be  diligent, 
be  active,  be  pressing,  that  we  should 
make  this  our  first,  and  chief  business 
to  overcome  our  sinful  propensities, 
and  enter  into  heaven.  This  same 
figure,  or  allusion  to  the  Grecian  games, 
\i  often  used  in  the  New  Testament. 
Notes  1  Cor.  ix.  24—2(3.  Phil.  ii.  16. 
Hc?b.  xii.  1.    ^\  Strait  gate.    See  Note  1 


25  When  '  once  the  master  of 
the  house  is  risen  up,  and  hath  shut 
^  to  the  door,  and  ye  begin  to  stand 
without,  and  to  knock  at  the  door, 
saying,,  Lord,  *  Lord,  open  unto  us ; 
and  he  shall  answer  and  say  unto 
you,  I  know  you  not  whence  ye 
are  : 

d  Matt.25.10.      e  Lu.G.46. 


on  Matt.  vii.  13,  14.  IT  Will  seek  to  en- 
ter in.  Many,  in  various  ways,  desire 
to  be  saved.  They  seek  it,  but  do  not 
agonize  for  it ;  and  hence  they  are  shut 
out.  But  a  more  probable  meaning  of 
this  passage  is  that  which  refers  this 
seeki?ig  to  a  time  that  shall  be  too  late — 
to  the  time  when  the  master  has  risen 
up,  &c.  In  this  life,  they  neglect  the 
concerns  of  religion,  and  are  engaged 
about  other  things.  At  death,  or  at  the 
judgment,  they  will  seek  to  enter  in. 
But  it  will  be  too  late.  The  door  will 
be  shut ;  and  because  they  did  not 
make  religion  the  chief  business  of 
their  life,  they  cannot  then  enter  in. 
T  Shall  not  be  able.  This  is  not  de- 
signed to  affirm  any  thing  respecting 
the  inabiUty  of  the  sinner,  provided  he 
seeks  in  a  proper  time,  and  manner.  It 
means,  that  at  the  time  when  many 
will  seek — when  the  door  is  shut — they 
shall  not  be  able  then  to  enter  in,  agree- 
ably to  Matt.  vii.  22.  In  the  proper 
time,  when  the  day  of  grace  was 
lengthened  out,  they  tnight  have  enter- 
ed in.  But  there  will  be  a  time,  when 
it  will  be  too  late.  The  day  of  mercy 
v.'ill  be  closed,  and  death  will  cOme,  and 
the  doors  of  heaven  be  barred  against 
them.  How  important,  then,  to  strive 
to  enter  in,  while  we  have  opportunity, 
and  before  it  shall  be  too  late  ! 

25.  When  once  the  master,  &c.  The 
figure  is  taken  from  the  conduct  of  a 
housekeeper,  who  is  willing  to  see  his 
friends,  and  who  at  the  proper  time 
keeps  his  doors  open.  But  there  is  a 
proper  time  for  closing  them,  when  he 
will  not  see  his  guests.  At  night,  it 
would  be  improper,  and  vain,  to  seek 
an  entrance.  The  house  would  be  shut. 
So  there  is  a  proper  time  to  seek  an  en- 
trance into  heaven.  But  there  will  be 
a  time,  when  it  will  be  too  late.  At 
death,  the  time  will  have  passed  by, 
and  God  will  be  no  longer  gracious  to 
the  sinner's  soul. 

26.  We  have  emten,  &.C.      Compare 


k.  D.  32. 


CHAPTER  Xlil. 


97 


26  Then  shall  ye  begin  to  say, 
We  have  eaten  and  drunk  in  thy 
presence,  and  thou  hast  taught  in 
our  streets. 

•27  But  "  he  shall  say,  I  tell  you, 
I  know  you  not  whence  ye  are ; 
depart  from  me,  all  ye  workers  *  of 
iniquity. 

23  There  "  shall  be  weeping  and 
gnashing   of  teeth,  when  ye  shall 

a  Matt.7.22,23.  25.12,41.  b  Ps.6.8.  101.8. 
«  Matt.8.12.  13.42.  24.51. 


Matt.  vii.  22,  23.  To  hg.ve  eaten  with 
one,  is  evidence  of  acquaintanceship,  or 
friendship.  So  the  sinner  may  allege 
that  he  was  a  professed  follower  of  Je- 
eus,  and  had  some  evidence  that  Jesus 
was  his  friend.  There  is  no  allusion 
here,  however,  to  the  sacrament.  It  is 
a  figure  taken  from  the  customs  of  rnen, 
and  means  simply  that  they  had  pro- 
fessed attachment,  and  perhaps  sup- 
posed that  Jesus  was  their  friend,  li^  In 
thy  presence.  With  thee — as  one  friend 
does  with  another.  ^  Thou  hast  taught. 
Thou  didst  favor  us,  as  though  thou 
didst  love  us.  Thou  didst  not  turn 
away  from  us,  and  we  did  not  drive 
thee  away.  All  this  is  alleged  as  proof 
of  friendsliip.  It  shows  us,  1st.  On 
how  slight  evidence  men  will  suppose 
themselves  ready  to  die.  How  slender 
is  the  preparation  which  even  many 
professed  friends  of  Jesus  have,  for 
death  !  How  easily  they  are  satisfied 
about  their  own  piety  !  A  profession 
of  religion,  or  attendance  on  the  preach- 
ing of  the  word,  or  at  the  sacraments, 
or  a  decent  external  life,  is  all  they 
have,  and  all  they  seek.  With  this 
they  go  quietly  on  to  eternity — go  to 
disappointment,  wretchedness  and  wo! 
2d.  None  of  these  things  will  avail  in 
the  day  of  judgment.  It  will  be  only 
real  love  to  God,  a  real  change  of  heart, 
and  a  life  of  piety,  that  can  save  the  soul 
from  death.  And  oh  !  how  important  it 
is,  t.iat  all  search  themselves  and  see 
what  is  the  real  foundation  of  their  hope 
that  they  shall  enter  into  heaven.  This 
passage  (vs.  23 — 27),  may  teach  us  the 
following  things.  (1.)  That  religion  is 
the  first  and  most  important  thing  to  be 
attended  to.  (2.)  That  there  is  great 
danger  that  the  mind  will  be  turned 
aw^ay  from  personal  rehgion  by  some 
sppcuiative  inquiry.  Kow  natural  it  is 
Vol.  II.  —  9 


see  Abraham,  and  Isaac,  and  Jacob, 
and  all  the  prophets,  in  the  king- 
dom of  God,  and  you  yoursehes 
thrust  out. 

29  And  they  ^  shall  come  from 
the  east,  and  from  the  west,  and 
from  the  north,  and/rom  the  south, 
and  shall  sit  down  in  the  kingdom 
of  God. 

30  And,  behold,  there  *  are  last 

d  Re.7.9,10.       e  Matt.19.30. 


to  ask  whether  many  or  few  shall  be 
saved  !  How  interesting  and  important 
the  inquiry  seems  !  How  w^onderful  it 
seems  that  the  Lord  Jesus  did  not  an- 
swer the  question  !  Why  did  he  not, 
it  may  be  asked.  I  answer,  it  may 
have  been  for  one  of  two  reasons.  One 
might  have  been,  that  the  man's  mind 
would  have  been  satisfied,  and  he  mi^ht 
have  gone  away  without  any  further 
concern.  The  other  might  have  been, 
that  if  he  had  answered  the  question 
the  man  might  have  entered  at  once 
into  an  argument  to  show  that  Jesus 
was  wrong — and  thus  his  mind  might 
have  been  diverted  trom  his  own  salva 
tion.  At  any  rate,  the  answer  would 
have  done  him  no  good.  His  business 
was  plain  and  direct.  It  was  to  secure 
his  own  salvation,  whether  few  or  many 
were  saved.  In  like  manner  now,  men 
often  start  some  speculative  inquiry 
w^hich  they  insist  on  having  solved  be 
fore  they  embrace  the  gospel.  The 
mind  is  occupied  by  some  metaphy- 
sical or  abstruse  subject,  until  life  wears 
away,  and  it  is  too  late  to  be  saved. 
Mari's  first  business  is  religion  ;  and  he 
should  not  allovv'  his  mind  to  be  divert- 
ed from  it  by  any  reference  to  any 
speculative  inquiry  whatever.  ^  (3.)  We 
should  strive  to  be  saved.  Vv"e  should 
agonize  to  enter  in.  We  should  do  it  (a^ 
because  it  is  worth  all  the  effort  which 
it  will  ever  cost  us;  (S) because  there 
are  great  hindrances  from  the  love  of 
sin,  or  the  world,  or  our  passions,  or 
the  fear  of  ridicule,  to  our  being  saved;(c) 
because  the  time  will  soon  be  passed 
when  it  is  possible  to  be  saved.  Death 
will  close  the  door  of  salvation  soon 
agai7ist  every  impenitent  man. 

27.  See  Matt.  vu.  23. 

28—30.  See  Matt.  viii.  11,  12. 

31.  Came  cenavi  of  the  Fliaruees. 


which  shall  be  first,  and  there  are 
first  which  shall  be  last. 

31  The  same  day  there  came 
certain  of  the  Pharisees,  saying 
unto  him.  Get  thee  oat,  and  depart 
hence  :  for  Herod  will  kill  thee. 

a  Zepli.3.3. 

Their  coming  to  him  in  this  manner 
would  have  the  appearance  of  friend- 
ship, as  if  they  had  conjectured,  or  se- 
cretly learned,  that  it  was  Herod's  in- 
tention to  kill  him.  Their  suggestion 
had  much  appearance  of  probabiHty. 
Herod  had  killed  John.  He  knew  that 
Jesus  made  many  disciples,  and  was 
drawing  away  many  of  the  people. 
Herod  was  a  wicked  man,  and  he  might 
be  supposed  to  fear  the  presence  of  one 
who  had  so  strong  a  resemblance  to 
John,  whom  he  had  slain.  It  might 
seem  probable  therefore  that  he  intend- 
ed to  take  the  life  of  Jesus,  and  this 
might  appear  as  a  friendly  hint  to  es- 
cape him.  Yet  it  is  more  than  possible, 
that  Herod  might  have  sent  these  Pha- 
risees to  J^sus.  Jesus  was  eminently 
popular,  and  Herod  might  not  dare 
openly  to  put  him  to  death.  Yet  he 
desired  his  removal,  and  for  this  pur- 

f>ose  he  sent  these  men,  as  if  in  a  friend- 
y  way  to  advise  him  to  retire.  This 
was  probably  the  reason  why  Jesus 
called  him  a  fox.  IT  Herod.  Herod 
Antipas,  a  son  of  Herod  the  Great.  He 
ruled  over  Galilee,  and  Perca,  and 
wished  Jesus  to  retire  beyond  these 
regions. 

32,  Tell  that  fox.  A  fox  is  an  em- 
blem of  slyness,  of  cunning,  and  of 
artful  mischief.  The  word  is  also  used 
to  denote  a  dissembler.  Herod  was  a 
wicked  man,  but  the  particular  thinff 
to  which  Jesus  here  alludes  is  not  his 
vice,  but  his  C2inni'/ig,  his  artifice,  in 
endeavoring  to  remove  him  out  of  his 
territory.  He  had  endeavored  to  do  it 
by  stratagem  —  by  sending  these  men 
who  pretended  great  friendship  for  his 
life.  IT  Behold  I  can  ont  devils,  &c. 
Announce  to  him  the  truth  that  I  am 
workin;^  miracles  in  his  territory,  and 
that  I  shall  continue  to  do  it.  I  am  not 
afraid  of  his  art,  or  his  enmity.  I  am 
engaged  in  my  appropriate  work,  and 
shall  continue  to  be  as  long  as  is  proper, 
in  spite  of  his  arts,  and  his  threats.  ^  To- 
day and  to-morrow.  A  Httle  time.  It 
•eems  nere  to  bo  ijf;ed  not  strictly,  but 


LUKE.  [A.D.32. 

32  And  he  said  cnto  them,  Go 
ye,  and  tell  that  fox,  **  Behold,  I 
cast  out  devils,  and  I  do  cures  to- 
day and  to-morrow,  and  the  third 
dui/  I  shall  be  *  perfected. 

33  Nevertheless,  I  must  walk  to- 
b  He.2.10. 


proverbially  to  denote  a  short  space  of 
time.  Let  not  Herod  be  uneasy.  I 
am  doing  no  evil.  I  am  not  violating 
the  laws.  I  only  cure  the  sick,  &c. 
In  a  little  time,  this  part  of  my  work 
will  be  done,  and  I  shall  retire  from  his 
dominions.  ^  The  third  day.  Afters 
little  time.  Perhaps,  however,  he  meant 
literally  that  he  would  depart  on  the 
way  to  Jerusalem ;  that  for  two  or  three 
days  more  he  should  remain  in  the  vil- 
lages of  (Tahlee,  and  then  go  on  his  way 
to  Jerusalem.  IT  /  shall  he  perfected. 
Rather,  I  shall  have  ended  my  course 
here  ;  1  shall  have  -perfected  what  I  pur- 
pose to  do  in  Galilee.  It  does  not  refer 
io  his  personal  perfection  —  for  he  vvaa 
always  perfect  —  but  it  means  that  he 
would  have  finished,  or  completed  what 
he  purposed  to  do,  in  the  regions  of 
Herod.  It  does  not  mean  that  \\q  would 
depart  on  that  third  day,  but  that  ho 
would  have  completed  his  work,  and 
would  be  ready  then  to  go. 

33.  1  must  walk,  &LC.  ImustremiiiT 
here  this  short  lime.  These  three  days, 
I  must  do  cures  here,  and  then  I  sh.ill 
depart,  though  not  for  fear  of  Herod,  .^t 
will  be  because  my  time  will  have 
come,  and  I  shall  go  up  to  Jerusalem 
to  die.  IT  jpor  il  cannot  he  that  a  prophet 
should  perish  out  of  Jerusalem.  '  I  have 
no  fear  that  Herod  will  put  me  to  death 
in  Galilee.  I  shall  not  depart  on  that 
account.  Jerusalem  is  the  place  where 
the  prophets  die,  and  where  I  am  to 
die.  I  am  not  at  all  alarmed,  therefore, 
at  any  threats  of  Herod,  for  my  life  is 
safe  until  I  arrive  at  Jerusalem.  Go 
and  tell  him  therefore  that  I  fear  him 
not.  I  shall  work  here  as  long  as  it  is 
proper,  and  shall  then  go  up  to  Jerusa- 
lem to  die.'  The  reasons  why  he  said 
that  a  prophet  could  not  perish  else- 
wliere  than  in  Jerusalem,  might  be, 
1st.  That  he  knew  he  would  be  tried 
on  a  charge  of  blasphemy,  and  no  other 
court  could  have  cognizance  of  that 
crime  but  the  great  council,  or  sanhe 
drim,  and  so  he  was  not  afraid  of  any 
.threats  of  Herod.     2d.  It  hadbcen^hfi 


A.  D.33.] 


CHAPTER  XIV 


day,  and  to-morrow,  and   the  day  j 
following,    for  it  cannot  be  that  a 
prophet  perish  out  of  Jerusalem. 

34  O  "  Jerusalem,  Jerusalem, 
which  killest  the  prophets,  and 
stonest  them  tiiat  are  sent  unto 
thee  ;  how  often  would  I  have  ga- 
thered tfiy  children  together,  as  a 
hen  doth  gaiher  her  brood  under  her 
wings,  and  ye  would  not ! 

a  MaU.23.37. 


fact  that  the  prophets  had  been  chieflj' 
slain  there.  '  It  cannot  easily  be  done 
elsewhere;  it  is  not  usually  done.  Pro- 
phets bave  generally  perished  there; 
and  tbcre  1  am  to  die.  I  am  safe,  tbere- 
fore,  from  the  fear  of  Herod  ;  and  shall 
not  take  the  advice  given,  and  leave  his 
lerritorv.' 

34,  3&.  See  Matt.  x.\iii.  37—39. 

From  the  message  which  Jesus  sent 
to  Ilerod,  we  may  learn,  1st.  That  our 
lives  are  safe  in  the  hands  of  God,  and 
that  wicked  men  can  do  no  more  to  in- 
jure us  than  he  shall  permit.  2d.  That 
we  should  go  on  fearlessly  in  doing  our 
duty,  and  especially  if  we  are  doing 
good.  V/e  should  not  regard  the  threats 
of  men.  God  is  to  be  obeyed  ;  and 
even  if  obedience  should  involve  us  in 
difficulty  and  trials,  still  we  should  not 
he.^i'ate  to  commit  our  cause  to  God, 
and  go  onward.  3d.  We  should  be  on 
*  our  guard  against  crafty  and  unprinci- 
,  pied  men.  Thoy  often  profess  to  seek 
our  good,  when  they  are  only  plotting 
our  ruin.  And  even  those  professedly 
coming  from  our  enemies  to  caution  us, 
are  often  also  our  enemies,  and  are  se- 
cretly plotting  our  ruin,  or  endeavoring 
to  prevent  our  doing  good.  4th.  We 
see  here  the  nature  of  religion.  It 
shrinks  at  nothing  which  is  duty.  It 
goes  forward  trusting  in  God.  It  comes 
out  boldly  and  faces  the  world.  And, 
5th.  How  beautiful,  and  consistent  is 
the  example  of  Christ.  How  wise  was 
he  to  detect  the  arts  of  his  foes  ;  and 
how  fearless,  in  going  forward  in  spite 
of  all  their  machinations,  to  do  what 
God  had  appointed  for  him  to  do. 

CHAPTER  XIV. 

I.  It  came  to  pass.  It  so  happened, 
or  occurred.  ^  As  he  v.ent,  &c.  It  is 
probable  that  he  was  invited  to  go,  be- 


35  Behold,  *  your  house  is  left 
unto  you  desolate  :  and  verily  I  say 
unto  you,  Ye  shall  not  see  me, 
until  the  time  come  when  ye  shall 
say.  Blessed  '^  is  he  that  cometh  in 
the  name  of  the  Lord. 

CHAPTER  XIV. 

AND  it  came  to  pass,  as  he  went 
into  the  house  of  one  of  the 
chief  Pharisees,  to  eat  bread  on  the 

i  Lo .20.31, 32.  Ps.cn.25.  IsJ.7.  S.-'i.G.  Da, 
0.27.    Mi.3.l2.      c  G.l'J.SS.  Jiio.12.13. 


ing  in  the  neighborhood.  Ver.  12. 
And  it  is  also  probable  that  the  Phari- 
see invited  him  for  the  purpose  of  get- 
ting him  to  say  something  that  would 
involve  him  in  difficulty.  ^  One  of 
the  chief  Pharisees.  One  of  the  Phari 
sees  wno  were  rulers,  or  members  of 
the  great  council,  or  sanhedrim.  It 
does  not  mean  that  he  was  the  head  of 
the  sect  of  the  Pharisees,  but  one  of 
those  who  happened  to  be  a  member 
of  the  sanhedrim.  He  was,  therefore, 
amanof  influence  and  reputation.  II  To 
eat  bread.  To  dine.  To  partake  of  the 
hospitalities  of  his  house.  O71  the  Sah- 
hath-dai/.  It  may  seem  strange  that  our 
Saviour  should  have  gone  to  dine  with 
a  man  of  influence,  and  wickedness, 
and  a  stranger,  on  the  sabbath.  But 
we  are  to  remember  :  1st.  That  he  was 
travelling,  having  no  home  of  his  ov'/n, 
and  that  it  was  no  more  improper  to  go 
There  than  to  any  other  place.  2d. 
That  he  did  not  go  there  for  the  pur- 
pose of  feasting  and  amusement,  but  to 
do  good.  3d.  That  as  several  of  them 
were  together,  it  gave  him  an  opportu- 
nity to  address  them  on  the  subject  of 
religion,  and  to  reprove  their  vices.  If, 
therefore,  the  example  of  Jesus  should 
be  plead  to  authorize  accepting  an  invi- 
tation to  dine  on  the  sabbath,  it  should 
be  plead  just  as  it  was.  If  we  can 
go  just  as  lie  did,  it  is  right.  If  when 
away  from  home  ;  if  we  go  to  do  good  ; 
if  we  make  it  an  occasion  to  discourse 
on  the  subject  of  religion,  and  to  per- 
suade men  to  repent,  then  it  is  not  im- 
proper. Farther  than  this  we  cannot 
plead  the  example  of  Christ.  And 
surely  this  should  be  the  last  instance 
in  the  world  to  be  adduced  to  justify 
dinner  parties,  and  scenes  of  riot  and 
gluttony  on  the  sabbath.  ^  They  watched 
him.    They  malignantly  fixed  their  eyes 


100 


LUKE. 


[A.  D.  33. 


sabbath-iay,  that  they  watched  " 
him. 

•2  And,  behold,  there  was  a  cer- 
tain man  before  him  which  had  the 
dropsy. 

3  And  Jesus,  answering,  spake 
unto  the  lawyers  and  Pharisees,  say- 
ing, Is  *  it  lawful  to  heal  on  the  sab- 
bath-day ] 

4  And  they  held  their  peace. 
And  he  took  him,  and  healed  him, 
and  let  him  go  : 

5  And  answered  them,  saying,  "= 
Which  of  you  shall  have  an  ass  or 
an  ox  fallen  into  a  pit,  and  will  not 

aPs.37.32.  Is.29.20,21.  Je.20.lO,U.  6  c. 
13. 11^ 

on  him,  to  see  if  he  did  nothing  on 
which  they  could  lay  hold  to  accuse 
him. 

2.  A  certain  man  before  him.  In  what 
way  he  came  there  we  know  not.  He 
might  have  been  one  of  the  Pharisee's 
family,  or  might  have  been  placed  there 
by  the  Pharisees  to  see  whether  he 
would  heal  him.  This  last  supposition 
is  not  improbable,  since  it  is  said  in 
verse  1,  that  they  watched  him.  IT  The 
dropsy.  A  disease  produced  by  the  ac- 
cumulation of  water  in  various  "parts  of 
the  body ;  very  distressing,  and  com- 
monly incurable. 

3.  Jesus  answering.  To  answer,  in 
the  scriptures,  does  not  always  imply, 
as  among  us,  that  any  thing  had  been 
said  before.  It  means  often  merely  to 
begin,  or  to  take  up  a  subject,  or,  as 
here,  to  remark  on  the  case  that  was 
present,  IT  Is  it  lawful.  &c.  He  knew 
that  they  were  watching  him.  If  he 
healed  the  man  at  once,  they  would  ac- 
cuse him.  He,  therefore,  proposed  the 
question  to  them,  and  when  it  was 
asked  they  could  not  say  it  was  not 
lawful. 

4.  They  held  their  peace.  They  were 
silent.  They  could  not  say  it  was  not 
lawful,  for  the  law  did  not  forbid  it.  If 
it  had,  they  would  have  said  it.  Here 
was  the  time  for  them  to  make  objec- 
tions if  they  had  any,  and  not  after  the 
man  was  healed.  And  as  they  made 
no  objections  then,  they  could  not  with 
consistency  afterwards.  They  were, 
therefore,  effectually  silenced  and  con- 
founded by  the  Saviour.  IT  He  took  him. 
TooLhold  of  the  man,  or  perhaps  took 


straightway   pull  him   out  on  the 
sabbath-day  1 

6  And  they  could  not  answer 
him  again  to  these  things. 

7  And  he  put  forth  a  parable  to 
those  which  were  bidden,  when  he 
marked  how  they  chose  out  the 
chief  rooms  ;  saying  unto  them, 

8  When  ^  thou  art  bidden  of  any 
vian  to  a  wedding,  sit  not  down  in 
the  highest  room ;  lest  a  more  ho- 
nourable man  than  thou  be  bidden 
of  him ; 

9  And  he  that  bade  thee  and 
him  come  and   say  to  thee.   Give 

c  c.13.15.        d  Pr.2o.6,7. 

him  apart  into  another  room.  By  tak 
ing  hold  of  him,  or  touching  him,  he 
showed  that  the  power  of  healing  went 
forth  from  himself 

5,  6.  See  Matt.  xii.  11.  IT  Whith  of 
you,  &c.  In  this  way  Jesus  refuted  the 
notion  of  the  Pharisees.  If  it  was  law- 
ful to  save  an  ox  on  the  sabbath,  it  was 
also  to  save  the  life  of  a  man.  To  tliis 
the  Jews  had  nothir^  to  answer. 

7.  A  parable.  The  word  parable, 
here,  means  rather  a  precept,  an  injunc- 
tion ;  or  he  gave  a  rule  or  precept  about 
the  proper  manner  of  attending  a  feast ; 
or  about  the  humility  which  ought  to  be 
manifested  on  such  occasions.     IT  That 

I  xoere  bidden.     That  were  invited  by  the 

I  Pharisee.     It  seems  that  he  had  invited 

'  his  friends  to  dine  with  him  on  that  day. 

i  ^  When  he  marked.   When  he  observed, 

i  or  saw.      IT   Chief  rooms.     The  word 

!  rooms  here  does  not  at  all  express  the 

;  meaning  of  the  original.     It  does  not 

mean  apartmcjits,  but  the  higher  places 

at  the  table,  those  which  were  nearest 

the  head  of  the  table,  and  to  him  who 

had   invited   them.     See    Note,   Matt. 

xxiii.   6.     That   this  was  the  common 

character  of  the  Pharisees,  appears  from 

Matt,  xxiii.  6. 

8,  9.  Art  bidden.  Art  invited.  ^  To 
a  tcedding.  A  wedding  was  commonly 
attended  with  a  feast  or  banquet.  ^  The 
highest  room.  The  seat  at  the  table 
nearest  the  heaJ.  IT  A  more  honorable 
man.     A  man  of  higher  rank  in  life.  A 

^  more  aged  man;  or  a  man  in  office. — It 
j  is  to  be  remarked,  that  our  Saviour  did 
I  not  consider  the  courtesies  of  life  to  be 
,  beneath  his  notice.    His  chief  design 


A.  D.  33.] 


CHAPTER  XIV. 


101 


this  man  place  ;  and  thou  begin  with 
shame  to  take  the  lowest  room. 

10  But  when  thou  art  bidden,  go 
and  sit  down  in  the  lowest  room ; 
that  when  he  that  bade  thee  com- 
eth,  he  may  say  unto  thee,  Friend, 
go  up  hig-her;  then  shalt  thou  have 
worship  in  the  presence  of  them 
that  sit  at  meat  with  thee. 

11  For  <»  whosoever  exalteth 
himself  shall  be  abased;  and  he 
that  humbleth  himself  shall  be  ex- 
alted. 

a  1  Sa.15.17.  Job  22.29.  Ps.J8.27.  Pr.15.33. 
29.23.  Matt.23.12.  c.TS.M.  Ja;4.6.  1  Pe.5.5. 


here  was,  no  doabt,  to  reprove  the  pride 
and  ambition  of  the  Pharisees.  But  in 
doing  it,  he  teaches  us  that  religion  does 
not  violate  the  courtesies  orhfe.  It 
does  not  teach  us  to  be  rude,  forw^ard, 
pert,  assuming,  and  despising  all  the 
proprieties  of  refined  intercourse.  It 
teaches  humiUty,  and  kindness,  tind  a 
desire  to  make  all  happy,  and  a  wiiling- 
ness  to  occupy  our  appropriate  situation 
and  rank  in  lite— and  this  is  true  polite- 
ness. It  is  a  desire  to  make  all  others 
happy,  and  a  readiness  to  do  whatever 
is  necessary  to  make  them  so.  They 
have  utterly  mistaken  the  nature  of  re- 
ligion, wlro  suppose  that  because  they 
are  professed  Christians,  they  must  be 
rude,  and  uncivil,  and  violate  ail  the 
distinctions  in  society.  The  example 
and  precepts  of  Jesus  Christ  were  ut- 
terly unlike  such  conduct.  He  teaches 
us  to  be  kind,  and  to  treat  men  accord- 
ing to  their  rank  and  character.  Comp. 
Matt.  xxii.  21.  Rom.  xiii.  7.  1  Pet. 
ii.  17. 

10.  The  loivest  room.  The  lowest 
eeat  at  the  table  :  showing  that  you  are 
not  desirous  of  distinctions,  or  greedy 
of  that  honor  v,'hich  may  properly  be- 
long to  you.  "ii" '  Sliah  have  worship. 
fl^e  word  worship  here  means  honor. 
Tfeey  who  are  sitting  with  you  shall 
treat  you  with  respect.  They  will  learn 
your  rank  by  your  being  invited  nearer 
to  the  head  of  the  table,  and  it  will  be 
better  to  learn  it  thus  than  by  putting 
yourself  forward,  and  they  will  do  you 
honor  because  you  have  shown  a  hum- 
ble spirit. 

11.  Whosoever  exalteth,  &ic.  This  is 
universal  among  men  and  with  God. 
Man  will  perpetually  endeavor  to  bring 


I  12  Then  said  he  also  to  hira  that 
bade  him,  When  thou  makest  a 
dinner  or  a  supper,  call  not  thy 
friends,  nor  thy  brethren,  neither 
thy  kinsmen,  nor  thy  *  rich  neigh- 

i  hours  ;  lest  they  also  bid  thee 
again,  and  a  recompense  be  made 
thee. 

13  But  w^hen  thou  makest  a  feast, 
call  the  '^  poor,  the  maimed,  the 
lame,  the  blind  : 

14  And  thou  shalt  be  blessed ; 
for  they  cannot  recompense  thee; 

6Pr.22.16.        cNe.8.10,13. 


down  those  who  endeavor  to  exalt 
themselves;  and  it  is  apa/t  of  God's 
regular  plan  to  abase  the  proud,  to 
bring  down  the  lofty  thought,  and  to 
raise  up  those  that  be  bowed  down,  and 
show  his  favors  to  those  who  are  poor 
and  needy. 

12.  Ccill  not  thy  friends,  &c.  This 
is  not  to  be  understood  as  commanding 
us  not  to  entertain  at  all  our  relatives 
and  fiiends.  But  we  are  to  remember 
the  design  with  which  our  Lord  spoke. 
He  intended,  doubtless,  to  reprove 
those  who  sought  the  society  of  the 
wealthy,  and  particularly  rich  relatives, 
and  those  who  claimed  to  be  intimate 
with  the  great  and  honorable,  and  who, 
to  show  their  intimacy,  were  in  the  ha- 
bit o(  seeking  tlieir  society,  and  making 
for  them  expensive  entertainments.  He 
meant  also  to  commend  charity  shown 
to  the  poor.  The  passage  means, 
therefore,  call  not  only  your  friends, 
but  call  also  the  poor,  &c.  Compare 
Ex.  xvi.  8.  1  Sam.  xv.  22.  Jer.  vii.  22, 
23.  Matt.  ix.  13.  ^  Thy  kinsmen.  Thy 
relation.?.  ^  A  recompense.  Lest  they 
feel  themselves  bound  to  treat  you  with 
the  same  kindness,  and  in  so  doing, 
neither  you  nor  they  will  show  any 
kind  spirit,  or  any  disposhion  to  do 
good  beyond  what  is  repaid. 

13.  Thepoor.  Those  who  are  desti- 
tute of  comfortable  food.  ^  Themaimed. 
Those  who  are  deprived  of  any  mem- 
ber of  their  body,  as  an  arm  or  a  leg, 
or  who  have  not  the  use  of  them  so 
that  they  can  labor  for  their  own  sup- 
port. 

14.  Shalt  he  blessed.  Blessed  in  the 
act  of  doing  good,  which  furnishes  more 
happiness   than  riches   can    give,    and 


102 


LUKE. 


[A.  D.  33. 


for  thou  shalt  be  recompensed  at 
the  resurrection  of  the  just. 

15  And  when  one  of  them  that 
sat  at  meat  with  him  heard  these 
things,  he  said  unto  him,  Blessed  " 
is  he  that  shall  eat  bread  in  the 
kingdom  of  God. 

16  Then  said  he  unto  him,  A  ^ 
certain  man  made  a  great  supper,  ' 
and  bade  many : 

17  And  sent  his  servant  at  sup- 

a  Re.19.9.       b  ]VIatt.22.2,&c.       c  Is.25.6,7. 

blessed,  or  rewarded  by  God  in  the  day 
of  judgment,  IT  They  cannot  recompense 
thee.  They  cannot  invite  you  again,  and 
thus  pay  you ;  and  by  inviting  them  you 
show  tha*;  you  have  a  disposition  to  do 
good.  ^  The  resurrection  of  the  just. 
When  the  just  or  holy  shall  be  raised 
from  the  dead.  Then  God  shall  reward 
those  who  have  done  good  to  the  poor 
and  needy  from  love  to  the  Lord  Jesus 
Christ.     Matt.  x.  42  ;  xxv.  34—36. 

15.  Blessed  is  he  that  shall  eat  bread, 
&LC.  The  kingdom  of  God  here  means 
the  kingdom  which  the  Messiah  was  to 
set  up.  See  Note,  Matt.  iii.  2.  The 
Jews  supposed  that  he  would  be  a  tem- 
poral prince,  and  that  his  reig}i  would 
be  one  of  great  plenty  and  splendor. 
They  supposed  that  the  Jeivs  then 
would  be  delivered  from  all  their  op- 
pressions, and  that,  from  being  a  degrad- 
ed people,  they  v/ould  become  the  most 
distinguished  and  happy  nation  of  the 
earth.  To  that  period  they  looked  for- 
ward as  one  of  great  happiness.  There 
is  some  reason  to  think  that  they  sup- 
posed the  ancient  just  men  would  then 
be  raised  up  to  enjoy  the  blessings  of 
the  reign  of  the  Messiah.  And  our 
Saviour  having  mentioned  the  resur- 
rection of  the  just,  this  man  understood 
it  in  the  common  way  of  the  Jews, 
and  spoke  of  the  pecuUar  happiness 
which  they  expected  at  that  time.  The 
Jews  only,  he  expected,  would  partake 
of  those  blessings.  Those  notions  our 
Saviour  corrects  in  the  parable  which 
follows. 

16.  A  great  supper.  Or  great  feast. 
It  is  said  to  be  great,  on  account  of  the 
number  who  were  invited.  ^  Bade  ma- 
ny. Invited  many  beforehand.  There 
is  httle  difficulty  in  understanding  this 
parable.  The  man  who  made  the  sup- 
per is  without  doubt  designed  to  repre- 


per-time  to  say  unto  them  that  wero 
bidden.  Come,  for  '^  all  things  ara 
now  ready. 

18  And  they  all  with, one  «07/sen/ 
began  to  make  excuse.  The  *  first 
said  unto  him,  I  have  botight  a 
piece  of  ground,  and  I  must  needs 
go  and  see  it :  I  pray  thee  have  rao 
excused. 

19  And  another  said,  I  have, 
bought  five  yoke  of  oxen,  and  I  ga 

dPr.9.2,.5.   Ca.5.1,    Is.55.1,2.      cc.8.l4. 

sent  God ;  the  supper,  the  provisions 
which  he  has  made  for  the  salvation  of 
men;  and  the  invitation,  the  offers 
which  he  made  to  men,  particularly  to 
the  Jews,  of  salvation.  See  a  similar 
parable  explained  in  Matt.  xxii.  1 — 14. 

17.  Sent  Jiis  servant.  An  invitation 
had  been  sent  before,  but  this  servant 
was  sent  at  the  time  that  the  supper 
was  ready.  From  this  it  would  seem 
that  it  was  the  custom  to  announce  to 
those  invhed  just  the  time  when  the 
feast  was  prepared. 

18.  I  have  bought  a  piece  of  ground. 
Perhaps  he  had  purchased  it  on  condi- 
tion that  he  found  it  as  good  as  it  had 
been  represented  to  him.  ^  I  must  needs 
go.  I  have  necessity,  or  am  obUged 
to  go  and  see  it — possibly  pleading  a 
contract  or  an  agreement  that  he  would 
go  soon  and  examine  it.  However,  we 
may  learn  from  this  that  sinners  some- 
times plead  that  they  are  under  a  neces 
sity  to  neglect  the  altiiirs  of  rehgion. 
The  affairs  of  the  world  they  pretend 
are  so  pressing  that  they  cannot  find 
time  to  attend  to  their  souls.  They 
have  no  time  to  pray,  or  read  the  scrip- 
tures, or  attend  the  worship  of  God. 
In  this  way  many  lose  their  souls.  God 
cannot  regard  such  an  excuse  for  ne- 
glecting rehgion  with  approbation.  He 
commands  us  to  seek  first  the  kingdom 
of  God  and  his  righteousness,  nor  can 
he  approve  any  excuse  that  men  may 
make  for  not  doing  it. 

19.  I  go  to  prove  them.  To  try  them, 
to  see  if  he  had  made  a  good  bargain^ 
It  is  worthy  of  remark  that  this  excuse 
vvas  very  trifling.  He  could  as  easily' 
have  tried  them  at  any  other  time  as 
then  ;  and  his  whole  conduct  shows  that 
he  was  more  disposed  to  gratify  himself 
than  to  accept  the  invitation  of  his 
friend.     He  was  selfish  just  as  all  sin- 


A. D.  aa j 


CHAPTER  XIV. 


103 


«o  prove  them :  I  pray  thee  have  me 
excused. 

20  And  another  said,  I  have  " 
married  a  wife,  and  therefore  I  can- 
not come. 

21  So  that  servant  came,  and 
shewed  his  lord  these  things.  Then 
the  master  of  the  house,  being  an- 


a  ver.23.   1  Co.7.33. 


Ps.2.12.      c  Re.22. 


27. 


ners  are,  who,  to  gratify  their  own 
worldliness  and  sins,  refuse  to  accept 
the  offers  of  the  gospel. 

20.  ■/  have  married  a  tvife,  &c.  Our 
Saviour  here  doubtless  intends  to  teach 
us  that  the  love  of  earthly  relatives  and 
friends  often  takes  ofi'  the  affections 
from  God,  and  prevents  our  accepting 
the  blessings  which  he  would  bestow  on 
us.  This  was  the  most  trifling  excuse 
of  all.  And  we  cannot  but  be  amazed 
that  such  excuses  are  suffered  to  inter- 
fere with  our  salvation,  and  that  men 
can  be  satisfied  for  siich  reasons  to  ex- 
clude themselves  from  tire  kingdom  of 
God. 

21.  Shotved  his  lord.  Told  his  mas- 
ter of  the  excuses  of  those  who  had 
been  invited.  Their  conduct  was  re- 
markable, and  it  was  his  duty  to  ac- 
quaint him  with  their  conduct.  ^  Being 
angry.  Being  angry  at  the  men  who 
had  slighted  his  invitation ;  who  liad 
BO  insulted  him,  by  neglecting  his  feast, 
and  preferring  for  such  reaso?is  their 
own  gratification  to  his  friendship  and 
hospitality.  So  it  is  no  wonder  that 
God  is  an^ry  with  the  wicked  every 
day.  So  foolish  as  v/ell  as  wicked  is 
the  conduct  of  the  sinner;  so  trifling  is 
his  excuse  for  not  repenting  and  turning 
to  God,  that  it  is  no  wonder  if  God  can- 
not look  upon  their  conduct  but  v/ith 
abhorence.  ^  Go  out  quicJcly.  The 
feast  is  ready.  There  is  no  time  to  lose. 
Those  who  partake  of  it  must  do  it  soon. 
So  the  gospel  is  ready  :  time  flies  :  and 
they  who  partake  of  the  gospel  m.ust 
do  it  soon,  and  they  who  preach  it  must 
give  diligence  to  proclaim  it  to  their 
Fellow  men.  IT  The  streets  and  lanes  of 
the  city.  The  places  where  the  poor, 
&c.,  would  be  found.  Those  first  in- 
'.itcd  were  the  rich,  who  dwelt  at  ease 
liT  ineir  own  houses.  By  these  the  Jews 
were  intended ;  by  those  who  were  in 
elis  streets  the  Gentiles.     Our  Lwd  de- 


gry,  ^  said  to  his  servant.  Go  out 
quickly  into  the  streets  *=  and  lanes 
of  the  city,  and  bring  in  hither  the 
poor,  ^  and  the  maimed,  and  the 
halt,  *  and  the  blind. 

22  And  the  servant  said.  Lord,  it 
is  done  as  thou  hast  commanded, 
and  yet  -f  there  is  room. 

^lSa.2.8.  rs.l  13.7.8.  e  Ps.38.7.  Is.33.23. 
35.6.     /Ps.  103.6.  130.7. 

livered  this  parable  to  show  the  Jews 
that  the  Gentiles  would  be  called  into 
the  kingdom  of  God.  They  despised 
the  Gentiles,  and  considered  them  cast 
out  and  worthless,  as  they  did  those 
who  were  in  the  lanes  of  the  city.  H  The 
maimed,  &c.     See  on  ver.  13. 

22.  Yet  there  is  room.  He  went  out 
and  invited  all  he  found  in  the  lanes, 
and  yet  the  table  was  not  full  This  be 
also  reported  to  his  master.  There  is 
room  !  What  a  glorious  declaration  is 
this  in  regard  to  the  gospel !  There  yet 
is  room.  ?«Iillions  have  been  saved,  but 
there  yet  is  room.  Milhons  have  been 
invited,  and  have  come,  and  have  gone 
to  heaven — but  heaven  is  not  yet  full. 
There  is  a  banquet  there  which  no  num- 
ber can  exhaust ;  there  are  fountains 
v/hich  no  number  can  drink  dry  ;  there 
are  harps  there  v/hich  other  hands  may 
strike  ;  and  there  are  seats  there  which 
others  may  occupy.  Ifeaven  is  not 
full,  and  there  yet  is  room.  The  Sab- 
bath-school teacher  may  say  to  his  class, 
there  yet  is  room  ;  the  parent  may  say 
to  his  children,  there  yet  is  room  ;  the 
minister  of  the  gospel  may  go  and  say 
to  the  wide  world,  there  yet  is  room. 
The  mercy  of  God  is  not  exhausted ; 
the  blood  of  the  atonement  has  not  lost 
its  efficacy  ;  heaven  is  not  full.  What 
a  sad  message  it  would  be  if  we  were 
compelled  to  go  and  say,  '  there  is  no 
more  room.  Heaven  is  full.  No  other 
one  can  be  saved.  No  matter  what 
their  prayers,  or  tears,  or  sighs,  they 
cannot  be  saved.  Every  place  is  filled ; 
every  seat  is  occupied !'  But,  thanks 
to  God,  this  is  not  the  message  which 
we  are  to  bear ;  and  if  there  yet  is  room, 
come  sinners,  young  and  old,  and  enter 
into  heaven.  Fill  up  that  room,  that 
heaven  may  be  full  of  the  happy  and 
the  blessed.  If  any  part  of  the  uni- 
verse is  to  be  vacant,  O  let  it  be  tjie 
dark  world  of  wo ! 


lOi 


LUKE. 


[A.  D.  33. 


23  And  the  lord  said  nnto  the 
servant.  Go  out  into  the  highways 
and  hedges,  and  compel  "■  them  to 
come  in,  that  my  house  may  be 
filled. 

24  For  I  sa}^  unto  you,  that  ^ 
none  of  those  men  which  Avere  bid- 
den shall  taste  of  my  supper. 

25  And  there  went  great  raulti- 

a  Ps.110.3.  b  Pr.1.24.  Malt.21.43.  He. 
12.25.      c  De.33.9.    Matt.  10.37. 


23.  Go  out  into  the  higlamys.  Since 
enough  had  not  been  found  in  the  lanes 
and  streets,  he  commands  him  to  g-o 
into  the  roads,  the  public  highways  out 
of  the  city,  as  well  as  to  the  streets  in 
it,  and  invite  them  also,  'i  Hedges. 
A  hedge  is  the  inclosure  around  a  field 
or  vineyard.  It  was  commonly  made 
of  thorns  which  were  planted  thick,  and 
which  kept  the  cattle  out  of  the  vine- 

{•ard.  Those  in  the  hedges  were  poor 
aborers  employed  in  planting  them  or 
trimming  them :  men  of  the  lowest  class, 
and  of  great  poverty.  By  his  directing 
them  to  go  first  into  the  streets  of  the 
city,  and  then  into  the  highways,  we 
are  not  to  understand  our  Saviour  as 
referring  to  ditferent  classes  of  men, 
but  only  as  denoting  the  ear7ieslness 
with  which  God  offers  salvation  to  men, 
and  his  willingness  that  the  most  de- 
spised should  come  and  hve.  Some 
parts  of  parables  are  thrown  in  for  the 
sake  of  keeping,  and  they  should  not  be 
pressed  or  forced,  to  obtain  any  obscure 
or  fanciful  signification.  The  great  point 
in  this  parable  was,  that  God  would  call 
in  the  Gentiles  after  the  Jews  had  re- 
jected the  gospel.  This  should  be  kept 
always  in  view  in  interpreting  all  the 
parts  of  the  parable.  ^  Compel  them. 
That  is,  urge  them,  press  them  earnest- 
ly, one  and  all.  Do  not  hear  their  ex- 
cuses on  account  of  their  poverty  and 
low  rank  of  life,  but  urge  them  so  as  to 
overcome  their  objections  and  lead  them 
to  the  feast.  This  expresses  the  earn- 
estness of  the  man  :  his  anxiety  that  his 
(«ble  should  be  filled,  and  his  purpose 
not  to  reject  any  on  account  of  their 
jwverty,  or  ignorance,  or  v/ant  of  appa- 
rel. So  God  is  earnest  in  regard  to  the 
uiost  polluted  and  vile.  He  commands 
I'is  servants,  his  ministers,  to  urge  them 
10  come,  io  jpress  on  them  the  salvation 


tudes  with  him  :  and  he  turned  and 
said  unto  them, 

26  If  any  man  come  to  me,  and  * 
hate  not  his  father,  and  mother,  and 
wife,  and  children,  and  brethren, 
and  sisters,  yea,  and  his  own  life  " 
also,  he  cannot  be  my  disciple. 

27  And  *  whosoever  doth  not 
bear  his  cross,  and  come  after  me, 
cannot  be  my  disciple. 

<iAc.20.24.  Re.]2.11.  eMaU.lC.24.  Mar. 
8.34.    c.9.23.   2Ti.3.12. 


of  the  gospel,  and  to  use  all  the  means 
in  their  pov/er  to  bring  into  heaven  poor 
and  needy  sinners. 

24.  For  I  say  unto  ymi.  These  may 
be  considered  as  the  words  of  Jesus, 
making  an  application  of  the  parable  to 
the  Pharisees  before  him.  ^  None  of 
those  mm.  Tlxis  cannot  be  vmderstood 
as  meanmg  that  no  Jews  should  be  saved, 
but  none  of  those  who  had  treated  him 
in  that  ma?ijier — -none  who  had  so  decid- 
edly rejected  the  offer  of  the  gospel — 
should  be  saved.  We  may  here  see  how 
dangerous  it  is  o?ice  to  reject  the  gospel : 
how  dangerous  to  grieve  away  the  Holy 
Spirit.  How  often  God  forsakes  for  ever 
the  sinner  who  has  been  once  awakened 
and  invited,  and  who  grieves  the  spirit 
and  rejects  him.  The  invitation  is  full 
and  free ;  but  when  it  is  rejected,  and 
men  turn  wilfully  away  from  it,  God 
leaves  them  to  their  chosen  w^ay,  and 
they  are  drowned  in  destruction  and  per- 
dition. How  important,  then,  is  it  to 
embrace  the  gospel  at  once  ;  to  accept 
the  gracious  invitation,  and  enter  with- 
out delay  the  path  that  conducts  to  the 
heaven  above  ! 

25.  26,  27.  See  Matt.  x.  37,  38. 

26.  And  hate  not.  The  word  hate, 
here,  means  simply  to  love  less.  See  the 
meaning  of  the  verse  in  Matt.  x.  37.  It 
may  be  thus  expressed  :  '  he  that  comes 
after  me,  and  does  not  love  his  father 
less  than  he  loves  me,  &c.  cannot  be  my 
disciple.'  We  are  not  at  liberty  literally 
to  hate  our  parents.  This  would  be  ex- 
pressly contrary  to  the  fifth  command- 
ment. See  also  Eph.  vi.  1  —  3.  Col. 
iii.  20.  But  we  are  to  love  them  less 
than  we  love  Christ;  we  are  to  obey 
Christ  rather  than  them  ;  we  are  to  be 
willing  to  forsake  them  if  he  calls  us  to 
go  and  preach  his  gospel ;  and  we  aro 
to  submit,  without  a  murmur,  to  liira 


A.  D.  33.] 

28  For  wliich  of  you,  intending  " 
to  build  a  tower,  sitteth  not  down 
first  and  counteth  the  cost,  whether 
ye  have  sufficient  to  finish  it  ? 

29  Lest  haply,  after  he  hath  laid 
the  foundation,  and  is  not  able  to 
finish  77,  ail  that  behold  it  begin  to 
mock  him, 

30  Saying,  This  man  began  to 
build,  and  was  not  able  to  finish.  * 

31  Or  what  king,  going  to  make 
war  against  another  king,  sitteth 
not  down  first,  and  consulteth  * 
whether  he  be  able  with  ten  thou- 

a  Pr.24.27.      b  He.6.n.      c  Pr.20.18. 


CHAPTER  XIV 


105 


when  he  takes  them  away  from  us. 
This  is  not  an  uncommon  meaning  of 
the  word  hate  in  the  sacred  scriptures. 
Compare  Mai.  i.  2,  3.  Gen,  xxix.  30,  31. 
Deut.  xxi.  15 — 17. 

28.  Intending  to  huild  a  tower.  See 
Matt.  xxi.  33.  A  tower  was  a  place  of 
defence  or  observation,  erected  on  high 
places,  or  in  vineyards,  to  defend  from 
enemies.  It  was  made  high,  so  as  to  en- 
able to  see  an  enemy  when  he  approach- 
ed ;  and  stro?ig,  so  that  it  could  not  be 
easily  taken.  ^Counteth  the  cost.  Makes 
a  calculation  how  much  it  will  cost  to 
build  it. 

29.  Haply.  Perhaps.  IT  To  mock  him. 
To  ridicule  him.     To  laugh  at  him. 

31.  With  ten  thousand  to  meet,  &,c. 
Whether  he  will  be  able  with  the  forces 
which  he  has  to  meet  his  enemy. 
Christ  here  perhaps  intends  to  denote 
that  the  enemies  which  we  have  to  en- 
counter in  following  him  are  many  and 
strong,  and  that  our  strength  is  com- 
paratively feeble.  ^  To  meet  him.  To 
contend  with  him.  To  gain  a  victory 
over  him.  -  ' 

32.  Or  else.  If  he  is  not  able.  If  he 
is  satisfied  that  he  would  be  defeated. 
^  An  anibassage.  Persons  to  treat  w^ith 
an  enemy  ancf  propose  terms  of  peace. 
These  expressions  are  not  to  be  impro- 
perly pressed  in  order  to  obtain  from 
them  a  spiritual  signification.  The  gene- 
ral scope  of  the  parable  is  to  be  learned 
from  the  connexion,  and  may  be  thus  ex- 
pressed. 1st.  Every  man  who  becomes 
a  follower  of  Jesus  should  calmly  and  de- 
liberately look  at  all  its  consequences  and 
be  prepared  to  meet  them.  2d.  Men  in 
other  things  act  with  prudence  and  forer 


sand    to    meet    him    that    cometh 
against  him  with  twenty  thousand  1 

32  Or  else,  while  the  other  is  yet 
a  great  way  off,  he  sendeth  an  am- 
bassage,  and  desireth  conditions  of 
peace. 

33  So  likewise,  whosoever  he 
be  of  you  that  forsaketh  not  all  ^ 
that  he  hath,  he  cannot  be  my  dis- 
ciple. 

34  Salt  ^  is  good  ;  but  if  the  salt 
have  lost  his  savour,  wherewith 
shall  it  be  seasoned  1 

35  It  is  neither  fit  for  the  land, 

dPh.3.7,8.      cMatt.5.13.    Mar.9.50. 


thought.  They  do  not  begin  to  build 
without  a  reasonable  prospect  of  being 
able  to  finish.  They  do  not  go  to  war 
v/hen  there  is  every  prospect  that  they 
would  be  defeated.  3d.  Religion  is  also 
a  work  of  soberness,  of  thought,  of 
calm  and  fixed  purpose,  and  no  man 
can  properly  enter  on  it  who  does  not  re- 
solve by  the  grace  of  God  to  fulfil  all  its 
requirements,  and  make  it  the  business 
of  his  life.  4th.  We  are  to  expect  dif- 
ficulties in  religion.  It  will  cost  us  the 
mortification  of  our  sins,  and  a  life  of 
self-denial,  and  a  conflict  with  our  lusts, 
and  the  enmity  and  ridicule  of  the  world. 
Perhaps  it  may  cost  us  our  reputation, 
or  possibly  our  lives  and  liberties,  and 
all  that  is  dear  to  us.  But  we  must 
cheerfully  undertake  all  this,  and  be 
prepared  for  all  that  is  before  us.  5th. 
If  we  do  not  deliberately  resolve  to  leave 
all  things,  to  suffer  ail  things  that  may 
be  laid  on  us,  and  to  persevere  to  the 
end  of  our  days  in  the  service  of  Christ, 
we  cannot  be  his  disciples.  No  man 
can  be  a  Christian  who,  when  he  makes 
a  profession,  is  resolved  after  a  while  to 
turn  back  to  the  world.  Nor  can  he  be 
if  he  expects  that  he  will  turn  back.  If 
he  comes  not  wiih  vl/uU  purpose  always 
to  be  a  Christian ;  if  he  means  not  to 
persevere,  by  the  grace  of  God,  through 
all  hazards,  "and  trials,  and  temptations, 
if  he  is  not  willing  to  bear  his  cross,  and 
meet  contempt,  and  poverty,  and  pain, 
and  death  whhout  turning  back,  he  can- 
?wt  be  a  disciple  of  the  Lord  Jesus. 

34,35.  See  Matt.  V.  13.  Mark  ix.  49, 
50.  Salt  is  good.  It  is  useful.  It  is  good 
to  preserve  life  and  health,  and  to  keep 
from    putrefaction.     ^  His    savor.     Its 


106 


LUKE. 


[A.  D.  33. 


nor  yet  for  the  dunghill ;  hut  men  "  j  them,  doth  not  leave  the  ninety 
cast  it  out.  He  that  hath  ears  to  \  and  nine  in  the  wilderness,  and  go 
hear,  let  him  hear. 

CHAPTER  XV. 

THEN  ^  drew  near  unto  him  all 
the  publicans  and  sinners,  for 


to  hear  him. 

2  And  the  Pharisees  and  scribes 
murmured,  saying,  This  man  re- 
ceiveth  sinners,  and  eateth  '  with 
them. 

3  And  he  spake  this  parable  unto 
them,  saying, 

4  What  "^  man  of  you,  having  an 
hundred   sheep,  if  he  lose  one  of 

a  Jno.15.6.  b  Malt.9.1(>,&c.  c  Ac.11.3. 
lCo.5.9-11.    Ga.2.I-2. 


saltness.  It  becomes  tasteless  or  insipid. 
^  Be  seasoned.  Be  sahed  again.  T  Fit 
for  the  land.  Rather,  it  is  not  fit  for 
land,  i.  e.  it  -wiW  not  bear  fruit  of  itself. 
You  cannot  sow  or  plant  on  it.  IF  Nor 
for  the  dunghill.  It  is  not  good  for  ma- 
nure. It  will  not  enrich  other  land. 
IT  Cast  it  out.  They  throw  it  away  as 
useless.  IT  He  that  hath  ears,  &c.  See 
Matt.  xi.  15.  You  are  to  understand 
that  he  that  has  not  grace  in  his  heart, 
who  merely  makes  a  profession  of  reli- 
gion, and  who  sustains  the  same  relation 
to  true  piety  that  this  insipid  and  useless 
mass  does  to  good  salt,  is  useless  in  the 
church,  and  will  be  rejected.  Real  piety, 
true  religion,  is  of  vast  value  in  the 
Wu/ld.  It  keeps  it  pure,  it  saves  it  from 
corruption,  as  salt  does  meat.  But  a 
mere  profession  of  religion  is  fit  for  no- 
thing. It  does  no  good.  It  is  a  mere 
encumbrance,  and  all  such  professors 
are  fit  only  to  be  cast  out  and  rejected. 
All  sMchmust  be  rejected  by  the  Son  of 
God,  and  cast  into  a  world  of  wretched- 
ness and  despair.  Compare  Matt.  vii. 
22,  23;  viii.  12;  xxili.  30;  xxv.  30. 
Rev.  iii.  16.     Job  viii.  13 ;  xxxvi.  13. 

CHAPTER  XV. 

1.  Publicans  and  sinners.  See  Note 
on  Matt.  ix.  10. 

2.  Murmured.  They  affected  to  sup- 
pose that  if  he  treated"  them  kindly  he 
must  be  fond  of  their  society,  and  be  a 
man  of  similar  character.  They  con- 
Bidered  it  disgraceful  to  be  with" them, 
or  to  eat  with  them,  and  they  therefore 
brought  a  charge  against  bim  for  it. 
They  would  not  suppose  that  ho  coulJ 


after  that  which  is  lost,  until  he  find 
it] 

5  And  when  he  hath  found  tV,  he 
layeth  it  on  his  shoulders,  rejoic- 
ing. 

G  And  when  he  cometh  home, 
he  calleth  together  his  friends  and 
neighbours,  saying  unto  them.  Re- 
joice with  me ;  for  I  have  found  my 
sheep  '  which  was  lost. 

7  I  say  unto  you,  that  likewise 
joy  shall  be  in  heaven  over  one  sin- 
ner that  repenteth,  more  than  over 
«f  Matt.18.12.       cPs.  119.176.    1  Pe.2.25. 


admit  them  to  his  society  for  the  pur- 
I  pose  of  doing  them  good  ;  nor  did  they 
'  remember  that  the  very  object  of  his 
coming  was  to  call  the  wicked  from 
their  ways  and  to  save  them  from  death. 
^  Beceivcih  sinners.  Receives  them  in  a 
tender  manner,  treats  them  with  kind- 
ness, does  not  drive  them  from  his  proi- 
sence.  ^  And  eateth  with  them.  Con- 
trary to  the  received  maxims  of  the 
scribes.  By  eating  with  them  he  show- 
ed  that  he  did  not  despise  or  overlook 
them. 

3.  This  parable.      See  Note,   Mat*, 
xiii.  3. 

4—6.  See  Matt,  xviii.  12,  13. 

7.  Likctcise  joy,  &c.  It  is  a  prinoi 
pie  of  human  nature  that  the  recovery 
of  an  object  in  danger  of  being  lost, 
aiibrds  much  more  intense  joy  than  the 
quiet  possession  of  many  that  are  safe. 
This  our  Saviour  illustrated  by  the  case 
of  the  lost  sheep,  and  of  the  piece  of 
silver.  It  might  also  be  illustrated  by 
many  other  things.  Thus  we  rejoice 
most  in  our  health  when  we  recover 
from  a  dangerous  disease  ;  we  rejoico 
over  a  child  rescued  from  danger  or 
disease  more  than  over  many  who  m.ay 
be  in  health  or  safety.  We  rejoice  that 
property  is  saved  from  conflagration  or 
the  tempest,  more  than  over  much 
more  that  has  not  been  in  danger. 
This  feeling  our  Lord  represents  as  ex- 
isting in  heaven.  Likewise,  in  like 
manner,  or  on  the  same  principle,  there 
is  joy.  IT  In  heaven.  Among  the  an- 
gels of  God.  Compare  ver.  10.  The 
heavenly  beings  are  thus  represented 
a3  rejoicing  over  those  who  repent  on 


k.  D.  33.J 

ninety  and  nine  just  persons  which 
"  need  no  repentance. 

8  Either  what  woman  having  ten 
^  pieces  of  silver,  if  she  lose  one 
piece,  doth  not  light  a  candle,  and 
sweep  the  house,  and  seek  diligent- 
ly till  she  find  it  ? 

9  And  when  she  hath  found  it, 
ehe  calleth  her  Mends  and  her  neigh- 
bours together,  saying,  Rejoice  with 

a  c,5.33.  1  Drachma,  here  translated  a 
piece  of  silver,  is  ihe  eighth  part  of  an  ounce, 
which  cometh  to  seven-pence  half-penny, 

earth.  They  s^e  the  guilt  and  danger 
of  men  ;  they  know  what  God  has  done 
for  them,  and  they  rejoice  at  the  re- 
covery of  any  from  the  guilt  and  ruins 
<ii  sin.  ^  Ojie  sinner.  One  rebel 
against  God,  however  great  may  be  his 
sins,  or  however  small.  If  a  sinner,  he 
must  perish  unless  he  repents,  and  they 
rejoice  at  his  repentance  because  it  re- 
<;overs  him  back  to  the  love  of  God,  and 
because  it  will  save  liim  from  death. 
^r  That  repenteth.  See  Matt.  ix.  13. 
IF  Just  perso7is.  The  word  persons  is 
not  in  the  original.  It  means  simply 
just  ones,  or  those  who  have  not  sin- 
ned. It  may  refer  to  angels  as  well  as 
to  men.  There  are  no  just  men  on 
earth  who  need  no  repentance.  There 
have  been  none,  and  there  will  be  none. 
Eecl.  vii.  20.  Ps.  xiv.  2,  3.  Rom.  iii. 
10 — 18.  Our  Saviour  did  not  mean  to 
imply  that  there  were  any  such.  Ke 
v/as  speaking  of  what  took  place  in 
heaven,  in  the  view  of  the  angels,  and 
of  their  emotions  when  they  contem- 
plated the  creatures  of  God.  And  he 
says  that  they  rejoiced  in  the  repentance 
of  one  sinner  more  than  in  the  holiness 
of  many  who  had  not  fallen. — We  are 
not  to  suppose  that  oiu"  Saviour  meant 
to  teach  that  there  were  just  ninety-nine 
holy  angels  to  one  sinner.  He  means 
meirely  that  they  rejoice  more  over  the 
repentance  of  one  sinner  than  they  do 
over  many  who  have  not  fallen.  By 
this  our  Saviour  vindicated  his  own 
conduct.  The  Jews  did  not  deny  the 
existence  of  angels.  They  would  not 
deny  that  their  feeUngs  were  proper.  If 
t/ie?/ rejoiced  in  this  manner,  it  was  not 
imjoroper  for  him  to  shovv  similar  joy, 
and  especially  to  seek  their  conversion 
and  salvation.  If  they  rejoice,  also,  it 
shows  how  desirable  is  the  repentance 


CHAPTER  XV. 


107 


I  me;    for  I   have   found   the   piece 

which  I  had  lost, 

I  10  Likewise  I  say  unto  j^ou,  * 
!  there  is  joy  in  the  presence  of  the 
'  angels  of  God  over  one  sinner  that 

repenteth. 

11  And  he  said,  A  certain  man 
had  two  sons : 

12  And  the  j^ounger  of  them  said 
to  his  father.  Father,  give  me  the 

and  is  equal  to  the  Roman  penny.  See 
Matt.  18.28.  !•  Eze.  18.23,32.  33.11.  Ac.ll. 
18.    Phil.15.16. 


of  a  sinner.  They  know  of  how  much 
value  is  an  immortal  soul.  They  see 
what  is  meant  by  eternal  death  ;  and 
they  do  not  feel  too  much,  or  have  too 
much  anxiety  about  the  soul  that  can 
never  die.  O  that  men  saw  it  as  tJiey 
see  it ;  and  O  that  they  would  make  an 
effort,  such  as  angels  see  to  be  proper, 
to  save  their  souls  from  eternal  death ! 

8 — 10.  Ten  pieces  of  silver.  In  the 
original,  ten  drachms.  They  amounted 
to  about  $1,40.  The  amount  is  of  no 
consequence  in  understanding  the  text. 
^  There  is  joy  in  the  prese.Tice,  &c. 
Jesus  in  this  parable  expresses  the 
same  sentiment  which  he  did  in  the 
preceding.  A  woman  would  have  more 
immediate,  present  joy,  at  finding  a  lost 
piece,  than  she  would  in  the  possession 
of  those  which  had  not  been  lost.  So, 
says  Christ,  there  is  joy  among  the  an- 
gels at  the  recovery  of  a  single  sinner. 

11.  And  he  said.  Jesus,  to  illustrate 
stdl  farther  the  sentiment  which  he  had 
uttered,  and  to  show  that  it  was  proper 
to  rejoice  over  repenting  sinners,  pro- 
ceeds to  show  it  by  a  most  beautiful 
and  instructive  parable.  We  shall  see 
its  beauty  and  propriety  by  remembering 
that  the  design  of  it  was  simply  to 
justify  his  con-duct  in  receiving  sinners, 
and  to  show  that  to  rejoice  over  their 
return  was  proper.  This  he  show^s  by 
the  feelings  of  a  father  rejoicing  over 
the  return  of  an  ungrateful  and  dissi- 
pated son. 

12.  And  the  younger  of  them  said. 
By  this  younger  son  we  are  to  under- 
stand the  publicans  and  sinners  to  be 
represented.  By  the  elder,  the  Phari- 
sees and  scribes.  1i  Give  me  the  portion. 
The  part.  IT  Of  goods.  Of  propertv. 
II  That  falleth  to  me.  That  is  properly 
my  share.     There  is  no  impropriety  in 


108 


LUKE. 


[A.  D.  35 


portion  of  goods  that  falletl.  to  me. 
And  he  divided  unto  them  his  liv- 
ing.« 

13  And  not  many  daj^s  after,  the 
3"0imger  son  gathered  ail  together 
imd  took  his  journey  into  a  far 
(  juntry,  and  there  wasted  his  sub- 
SLance  with  riotous  living. 

14  And  when  he  had  spent  all, 

c  Mar.  1-2.44. 


.':upposing  that  he  was  of  age,  and  as  he 
chose  to  leave  his  father's  house,  it  v.'as 
proper  that  his  father  shoala,  if  he 
chose,  give  him  the  part  of  the  estate 
which  v/ould  be  his.  IT  He  divided  un- 
lo  them  his  living.  His  property,  or 
means  of  hving.  The  division  of  pro- 
perty among  the  Jews  gave  the  efder 
son  twice  as  much  as  the  younger.  In 
this  case  it  seems  the  younger, son  re- 
ceived only  money  or  moveable  proper- 
ty, and  the  elder  chose  to  remain  with 
his  father  and  dv/e!i  on  the  paternal  es- 
tate. The  lands  and  fixed  property  re- 
mained in  their  possession.  Among  the 
ancient  Romans  and  Syrophenicians,  it 
was  customary  when  a  son  came  to 
the  years  of  maturity,  if  he  demanded 
his  part  of  the  inheritance,  for  the  fa- 
ther to  give  it  to  him.  This  the  son 
might  claim  by  law.  It  is  possible  that 
such  a  custom  may  have  prevailed 
among  the  Jews,  and  that  our  Saviour 
refers  to  some  such  demand  made  by 
the  young  man. 

13.  Gathered  all  together.  Collected 
his  property.  If  he  had  received  flocks 
or  grain,  he  sold  them  and  converted 
them  into  money.  As  soon  as  this  ar- 
rangement had  been  made,  he  left  his 
father's  house.  ^  Took  his  journey. 
Went,  or  travelled.  IT  Into  a  far  coun- 
try. A  country  far  off  from  his  father's 
house.  He  went  probaV)ly  to  trade,  or 
seek  his  fortune ;  and  in  his  wander- 
ings came  at  last  to  this  dissipated 
place,  where  his  property  was  soon  e.x- 
l)ended.  IT  IVastcd  his  siihstance.  Spent 
his  property.  IT  In  riotous  living. 
Literally  "hving  without  saving  any 
thing."  He  lived  extravagantly,  and  in 
the  most  dissolute  company.  See  vcr. 
30.  By  his  wandering  away,  we  may 
understand  that  sinners  wander  far 
away  from  God  ;  that  they  fall  into  dis- 
solute and  wicked  company  ;  and  their 
wandering  so  far  off  is  the  reason  why 


there  arose  a  mighty  famine  '  in 
that  land ;  and  he  began  to  be  in 
waiit. 

15  And  he  went  and  joined  him- 
self to  a  xitizea  of  that  country ; 
and  he  sent  iiim  into  his  fields  ta 
feed  swine. 

16  And  ho  would  fain  have  filled 
his  belly  with  the  husks  =  that  the 

5  Ani.8.11,1-:^.      c  l3.14.20.     Ho.12.1. 


they  falMnto  such  company,  and  are  so 
soon  and  so  easily  destroyed. 

14.  A  mighty  famine.  Famines  were 
common  in  Eastern  nations.  They 
were  caused  by  the  failure  of  the  crops 
— by  a  want  of  timely  rains,  a  geniaJ 
sun,  or  sometimes  by  the  prevalence 
of  the  p-a^ue,  or  of  the  pestilence  which 
swept  ofi'  numbers  of  the  inhabitants. 
In  this  case  it  is  very  naturally  connect- 
ed with  the  luxury,  and  indolence,  and 
dis.sipation  of  the  people  in  that  land. 

15.  Joined  himself.  Entered  the  ser- 
vice of  that  citizen.  Hired  himself  out 
to  him.  It  would  seem  that  he  engaged 
to  do  any  kind  of  work,  even  the  lowest. 
^  A  citizen.  One  of  the  inhabitants  of 
one  of  the  cities  or  towns  of  that  region 
probably  a  man  of  property,  "iT  Into  the 
fields.  Out  of  the  city  where  the  owner 
hved.  IT  To  feed  swine.  This  was  a 
very  lov/  employment,  and  particulaidy 
so  to  a  Jew.  It  was  forbidden  to  the 
Jews  to  eat  them,  and  of  course  it  wa% 
unlawful  to  keep  them.  To  be  com- 
pelled, therefore,  to  engage  in  such  an 
employment  was  the  deepest  conceiv- 
able degradation.  The  d>ject  of  this 
image,  as  used  by  the  Saviour  in  the 
parable,  is,  to  show  the  loathsome  em- 
ployments, and  the  deep  degradation  to 
which  sin  leads  men  ;  and  no  circum- 
stance could  possibly  illustrate  it  in  a 
more  striking  manner  than  he  has  done 
here.  Sin  and  its  results  every  where 
have  the  same  relation  to  that  which  is 
noble  and  great  which  the  feeding  of. 
swine  had  in  the  estimation  of  a  Jew 
to  an  honorable  and  dignified  employ- 
ment. 

16.  Heviould  fain.  He  would  gladly. 
He  desired  to  do  it.  IT  The  husks.  The 
word  hus7:s  with  us  denotes  the  outward 
covering  of  corn.  In  this  there  is  little . 
nourishment,  and  it  is  evident  that  this 
is  not  intended  here.  But  the  woru 
used  here  denotes  not  only  Imsks  hvL 


CHAPTER  XV. 

eat :  and  no  man  erave 


A.D.  33.J 

swine  "  did 
unto  him. 

17  And  when  he  came  to  him- 
self, he  said,  How  many  hired  ser- 

a  Ps.73.22. 

also  legmuinous  plants,  as  beans,  &c. 
It  is  also  used  to  denote  the  fruit  of  a 
tree,  called  the  caroh  tree,  and  is  com- 
mon in  Ionia,  Syria,  and  Rhodes.  Its 
fruit  is  used  to  fatten  swine,  and  also  it 
is  food  for  the  poorer  people.  It  is 
mealy,  and  has  a  sweetish  taste :  it 
grows  in  hedges,  and  is  of  httle  ac- 
count. It  is  sometimes  there  called 
John's  bread,  from  a  tradition  that  John 
the  Baptist  hved  on  it.  Ti\o  man  gave 
U7ito  him.  Some  have  understood  tliis 
as  meaning  '  no  one  gave  him  any 
thing:  any  bread,  or  provisions.'  But 
the  connexion  requires  us  to  understand 
't  of  the  "husks."  He  did  not  go  a 
begging — his  master  was  bound  to  pro- 
vide for  his  wants.  But  the  provision 
which  he  made  for  him  was  so  poor 
that  he  would  have  preferred  the  tood 
of  the  swine.  He  desired  a  portion  of 
their  food.  But  that  was  not  given 
him.  A  certain  quantity  was  measured 
out  for  them,  and  he  was  not  at  liberty 
to  eat  it  himself  Nothing  could  more 
etrikingly  show  the  evil  of  his  condi- 
tion, and  nothing  more  clearly  the  deep 
degradation,  and  pollution,  and  wretch- 
edness of  sin. 

17.  He  came  to  himself.  This  is  a 
very  expressive  phrase.  It  is  commonly 
npphed  to  one  who  has  been  deranged, 
and  when  he  recovers,  we  say  he  has 
co7ne  to  himself.  In  this  place  it  denotes 
that  the  folly  of  the  young  man  was  a 
kind  of  derangement — that  he  was  in- 
sane. So  it  is  true  of  every  sinner. 
Madness  is  in  their  hearts  (Eccl.  ix.  3) ; 
they  are  estranged  from  God,  and  led, 
by  the  influence  of  evil  passions,  con- 
trary to  their  better  judgment,  and  the 
decisions  of  a  sound  mind.  ir  Hired 
servants.  Those  in  a  low  condition  of 
life — those  who  were  not  born  to  wealth, 
and  who  had  no  friends  to  provide  for 
them.  ^  I  perish.  I,  who  had  property, 
and  a  kind  father,  and  w^ho  might  have 
been  provided  for,  and  happy. 

18.  /  will  arise.  This  is  a  common 
expression  among  the  Hebrews,  to  de- 
note entering  on  a  piece  of  business.  It 
does  not  imply  that  he  was  sitting,  but 
that  he  meant  immediately  to  return. 

Vol.  II.  — ]0 


I0£ 


vants  of  my  father's  have  bread 
enough  and  to  spare,  and  I  perish 
with  hung-er ! 

18  I  *  will  arise,  and  ^o  to  m^ 
b  Ps.32.5. 


This  should  be  the  feehng  of  every  sin 
ner  who  is  conscious  of  his  guilt  and 
danger.  '^\  To  my  father.  To  his  father, 
although  he  had  offended  him  —  and 
treated  him  unkindly — and  had  pro- 
voked him,  and  cast  him  off.  So  the 
sinner.  He  has  nowhere  else  to  go  but 
to  God.  He  has  offended  him,  but  he 
may  trust  in  his  kindness.  If  God  does 
i  not  save  him  he  cannot  be  saved. 
j  There  is  no  other  being  that  has  an  arm 
strong  enough  to  deliver  from  sin ;  and 
i  though  it  is  painful  to  a  man  to  go  to  one 
I  whom  he  has  offended — though  he  can- 
I  not  go  but  with  shame  and  confusion  of 
I  face,  yet  unless  the  sinner  is  willing  to 
i  go  to  God  and  confess  his  faults,  he  can 
never  be  saved.  ^/  have  sinned.  I 
have  been  wicked,  have  been  dissipated, 
ungrateful,  and  rebellious.  ^  Against 
heaven.  The  word  heaven  here,  as  it 
is  often  elsewhere,  is  put  for  God.  I 
I  have  sinned  against  God.  See  Matt. 
i  xxi.  25.  It  is  also  to  be  observed,  that 
[  one  evidence  of  the  genuineness  of  re- 
pentance is  the  feeling  that  our  sins 
have  been  committed  chiefly  against 
God.  Commonly,  we  think  most  of 
our  offences  as  committed  against  man. 
But  when  the  sinner  sees  their  true 
character ;  when  his  heart  is  properly 
affected  by  them  ;  he  sees  that  they 
have  been  aimed  chiefly  against  God,  and 
that  the  sins  against  man  are  of  little  con- 
sequence compared  with  those  against 
God.  So  David,  even  after  adultery 
and  murder— after  having  hiflicted  the 
deepest  injury  on  man — yet  felt  that  the 
sin  as  committed  against  God,  shut 
every  other  consideration  out  of  view — 
against  thee,  thee  only  have  I  sinned, 
&c.  Ps.  li.  4.  ^Before  thee.  I'his 
means  the  same  as  agai?ist  thee.  The 
offences  had  been  committed  against 
God  by  his  dissipation,  but  against  his 
father  in  wasting  property  which  he 
had  given  him  ;  in  neglecting  his  coun- 
sels, and  plunging  himself  into  ruin. 
He  felt  that  lie  had  disgraced  such  a 
father.  A  sinl-er  will  be  "sensible  of  his 
sins  against  his  relatives  and  IriendS;  aa 
well  as  against  God.  A  true  penitent 
will  be  as  ready  to  achnowledge  hia 


110 


father,  and  will  say  unto  him,  Fa- 
ther, I  have  sinned  against  heaven, 
and  before  thee, 

19  And  am  no  more  worthy  to  be 
called  thy  son  :  make  me  as  one  of 
thy  hired  servants. 

20  And  he  arose,  and  came  to 
his  father:  But  when  he  was  yet 
a  great  way  "  off,  his   father  saw 

aAc.2.39.   Ep.2.13,17. 


LUKE.  [A.  D.33 

him,  and  had  compassion,  and  ran 
and  fell  on  his  neck,  and  kissed 
him. 

21  And  the  son  said  unto  him, 
Father,  I  have  sinned  against  hea- 
ven, *  and  in  thy  sight,  and  am  no 
more  worthy  to  be  called  thy  son. 

22  But  the  father  said  to  his  set 
vants,  Bring  '  forth  the  best  robe 

6PS.51.4.        c  Zec.3.3-5. 


offences  against  his  fellow  men  as  those 
against  his  Maker. 

19.  No  more  worthy,  &c.  '  Such  has 
been  my  conduct  that  I  have  been  a 
disgrace  to  my  father.  I  am  not  lit  to 
be  honored  by  being  called  the  son  of  a 
father  so  kind  and  virtuous.'  ^  Malie 
me  as  o7ie,  &-c.  '  Treat  rne  as  a  servant. 
Let  me  come  again  into  your  family, 
but  I  do  not  ask  to  be  treated  as  a  son. 
I  am  willing  to  come  in  if  you  will  give 
me  only  the  support  that  you  give  to  a 
servant.'  This  evinced,  1st.  Deep  hu- 
mihty— such  as  a  sinner  should  have. 
2.  Love  for  his  father's  house — such  as 
all  penitents  should  have  towards  God's 
dwelling  place  in  heaven ;  and  3d.  Con- 
fidence m  his  father,  that  he  would  treat 
him  kindly,  even  if  he  treated  him  as  a 
eervant.  Such  confidence  as  all  return- 
ing penitents  feel  in  God.  They  are 
assured  that  God  will  treat  them  kind- 
ly— that  whatever  he  gives  them  will 
be  more  than  they  deserve ;  and  they 
are,  therefore,  willing  to  be  in  his  hands. 
Yet  4th.  He  had  no  adequate  sense  of 
his  father's  kindness.  He  did  not  fully 
appreciate  his  character.  lie  was  far 
more  kind  than  he  had  dared  to  hope 
he  would  be — just  as  all  sinners  under- 
value the  character  of  God,  and  find 
him  always  more  kind  than  they  had 
supposed.  No  sinner  comes  to  God 
with  a  just  and  adequate  view  of  his 
character,  but  ahvaj/s  finds  him  more 
merciful  than  he  had  dared  to  hope. 

20.  He  arose  and  came.  Was  coming. 
But  here  is  no  indication  of  haste.  He 
did  not  run,  but  came  driven  by  his 
wants  ;  and,  as  we  may  suppose,  filled 
with  shame,  and  even  with  some  doubts 
whether  his  father  would  receive  him. 
^  A  great  way  of .  This  is  a  beautiful 
description — the  image  of  his  father's 
happening  to  see  him  clad  in  rags, 
poor,  and  emaciated,  and  yet  he  recog- 
nised his  son,  and  all  the  feelings  of  a 


father  excited  him  to  go  and  embrace 
him.  ^  Had  compassion.  Pitied  him. 
Saw  his  condition — his  poverty,  and 
wretched  appearance — and  was  moved 
with  compassion  and  love.  ^  And  ran. 
This  is  opposed  to  the  manner  in  w^hicb 
the  son  came.  The  beauty  of  the  pic 
ture  is  greatly  heightened  by  these  cir 
cumstances.  The  son  came  slowly—, 
the  father  ran.  The  love  and  joy  o! 
the  old  man  were  so  great  that  he  hast 
ened  to  meet  him  and  welcome  him  to 
his  home.  ^  Fell  on  his  neck.  Threw 
his  arms  around  his  neck  and  embraced 
him.  'H  A7id  l^issed  him.  This  was  a 
sign  at  once  of  afiection  and  reconcilia- 
tion. This  must  at  once  have  dissipated 
every  doubt  of  the  son,  about  the  will- 
ingness of  his  father  to  forgive  and  re- 
ceive him.  A  kiss  is  a  sign  of  affection. 
1  Sam.  X.  1.  Gen.  xxix.  13.  This  is 
evidently  designed  to  denote  the  readi- 
ncss  of  God  to  pity  and  pardon  returning 
sinners.  In  this  verse  of  inimitable 
beauty,  is  contained  the  point  of  the 
parable,  which  was  uttered  by  the  Sa- 
viour to  vindicate  his  ow?i  conduct  in 
receiving  sinners  kindly.  Who  could 
blame  this  father  for  thus  receiving  this 
repenting  son  ?  Not  even  a  Pharisee 
could  blame  him.  And  our  Saviour 
thus  showed  them,  so  that  they  could 
not  resist  it,  that  God  received  return- 
ing sinners,  and  that  it  was  right  for 
him  also  to  receive  them  and  treat  them 
with  attention. 

22.  Thebest  robe.  The  son  wis  fro 
bably  in  rags.  The  joy  of  the  father  i3 
expressed  by  clothing  him  in  the  best 
raiment,  that  he  might  appear  well. 
The  robe  here  mentioned  is  probably 
the  outer  garment ;  and  the  father  told 
them  to  put  on  him  the  best  one  that 
was  in  the  house — one  reserved  for  fes 
tival  occasions.  See  Gen.  xxvii.  15. 
^  A  ring  on  his  hand.  To  wear  a  ring 
on  the  hand  was  one  mark  of  weaiiu 


A.  D.  33.] 

and  put  it  on  him ;  and  put  a  ring 
on  his  hand,  and  shoes  on  his  feet : 

23  And  bring  hither  the  fatted 
calf,  and  kill  it ;  and  let  us  eat  and 
be  merry : 

21  For  "  this  my  son  was  dead,  ^ 
and  is  alive  "=  again ;  he  was  '^  lost, 
and  is  found.  And  they  began  to 
be  merry. 

a  ver.32.  b  Ep.2.1.  5.14.  Ee.3.1.  c  Ro.6. 
11,13. 


CHAPTER  XV. 


Ill 


and  dignity.  The  rich  and  those  in 
office  cominonly  wore  them.  Compare 
James  ii.  2.  I'o  give  a  ring  was  a  mark 
of  favor,  or  of  affection,  or  of  confer- 
ring office.  Compare  Gen.  xli.  42.  Es- 
ther viii.  2.  Here  it  was  expressive  of 
the  favor  and  affection  of  the  father. 
^  Shoes  on  his  feet.  Servants  probably 
did  not  usually  wear  shoes.  The  son 
returned  doubtless  without  shoes — a 
condilion  very  unhke  that  in  which  he 
was  vv'hen  he  left  home.  When,  there- 
fore, the  father  commanded  them  to 
put  shoes  on  him,  it  expressed  his  wish 
that  he  should  not  be  treated  as  a  ser- 
vant, but  as  a  son.  The  word  sJioes 
here,  however,  means  no  more  than 
sandals,  such  as  were  commonly  worn. 
And  the  meaning  of  all  these  images  is 
the  same,  that  God  will  treat  those  who 
-eturn  to  him,  with  Jdrtdness  and  affec- 
tio?i.  These  images  should  not  be  at- 
tempted to  be  spiritualized.  They  are 
beautifully  thrown  in  to  fill  up  the  nar- 
rative, and  to  express  with  more  force 
the  general  truth  that  God  will  treat 
returning  penitents  whh  mercy  and 
with  love.  To  dress  up  the  son  in  this 
manner  was  a  proof  of  the  father's  af- 
fection. So  God  will  bestow  on  sinners 
the  marks  of  his  confidence  and  regard. 

23.  Be  merry.  Literally,  "  eating, 
let  us  rejoice."  The  word  merri/  does 
not  quite  express  the  meaning  of  the 
Greek.  Merriment  denotes  a  light, 
playful,  jovial  mirth.  The  Greek  de- 
notes simply  joy — let  us  be  happy,  or 
joyful. 

24.  IVas  dead.  This  is  capable  of  two 
significations  :  1st.  /  supposed  that  he 
was  dead,  but  I  knownow  that  he  is  alive. 
2d.  He  was  dead  to  virtue- — lie  was 
sunk  in  pleasures  and  vice.  The  word 
is  not  unfrequently  thus  used.  See  1 
Tim.  V.  6.  Matt.  viii.  22.  Rom.  vi.  13. 
Hence  to  be  rsslored  to  rirtw  's  said 


25  Now  his  elder  son  was  in  the 
field :  and  as  he  came  and  drev/ 
nigh  to  the  house,  he  heard  music 
and  dancing :  *  ^ 

26  And  he  called  one  of  the  ser 
vants,  and  asked  what  these  things 
meant. 

27  And  he  said  unto  him,  Thy 
brother  is   come ;    and  thy   father 

d  Eze.34.4,16.  c.19.10.     e  Ps.30.11.  126.1,2. 


to  be  restored  again  to  life.  Rom.  vi. 
13.  Rev.  iii.  1.  Eph.  ii.  1.  It  is  pro- 
bable that  this  latter  is  the  meaning 
here.  See  ver.  32.  IT  Was  lost.  Had 
wandered  away  from  home,  and  we 
knew  not  where  he  was. 

25.  In  the  field.  At  work.  This 
eldest  son  is  designed  to  represent  the 
Pharisees  who  had  found  fault  with  our 
Saviour.  Their  conduct  is  hkened  to 
that  of  this  envious  and  unnatural  bro- 
ther. ^  Music  and  dancing.  Dancing 
was  not  uncommon  among  the  He- 
brews, and  was  used  on  various  occa- 
sions. Thus  Miriam  celebrated  the  de- 
liverance of  the  children  of  Israel  from 
Egypt,  in  dances  as  well  as  songs.  Ex. 
XV.  20.  David  danced  before  The  ark. 
2  Sam.  vi.  14.  It  was  common  at  Jew- 
ish feasts  (Judges  xxi.  19—21),  and  in 
public  triumphs  (Judges  xi.  34),  and  at 
all  seasons  of  mirth  and  rejoicings.  Ps. 
XXX.  11.  Jer.  xxxi.  4.  13.  It  was  also 
used  in  religious  services  by  the  idola- 
ters (Ex.  xxxii.  19.),  and  also  by  the 
Jews  at  times  in  their  religious  services. 
Ps.  cxlix.  3  ;  cl.  4.  In  this  case  it  was 
an  expression  of  rejoicing.  Our  Lord 
expresses  no  opinion  about  lis  propriety. 
He  simply  states  the  fact,  nor  was  there 
occasion  for  comment  on  it.  His  mew 
tioning  it  cannot  be  pleaded  for  its  law- 
fulness or  propriety,  any  more  than  his 
mentioning  the  vice  of  the  younger  son 
or  the  wickedness  of  the  Pharisees,  can 
be  pleaded  to  justify  their  conduct.  It 
is  an  expressive  image  used  in  accor- 
dance with  the  known  customs  of  the 
country  to  express  joy.  It  is  farther  to 
be  remarked,  that  if  the  example  of 
persons  in  scripture  be  pleaded  for  danc- 
ing, it  can  be  only  for  just  such  dances 
as  they  practised— (or  sacred  or  trium 
phal  occasions. 

26 — 28.     Safe  and  sound.     In  health. 

29.  A  hid.  A  voung  goat:     This  wag 


112 


LUKE. 


rA.D.33 


hath  killed  the  fatted  calf,  because 
he  hath  received  him  safe  and 
sound. 

28  And  he  was  angr5^  "  and 
would  not  go  in :  therefore  came 
his  father  out,  and  entreated  him. 

29  And  he,  answering,  said  io 
his  father,  Lo,  these  many  years  do 
I  ^  serve  thee,  neither  transgressed  '^ 

a  Jon.4.1-3.  Ro.10.19.     b  Is.65.5.  clSJl. 


of  less  value  than  the  calf;  and  he 
complains  that  while  his  father  had 
never  given  him  a  thing  of  so  little  va- 
lue as  a  kid,  he  had  now  given  his  other 
son  the  fatted  calf.  ^  Make  merry  with. 
Entertain  them — give  them  a  feast. 
This  complaint  was  unreasonable,  for 
his  father  had  divided  his  property,  and 
he  might  have  had  his  portion,  and  his 
father  had  uniformly  treated  him  with 
kindness.  But  it  serves  to  illustrate  the 
conduct  of  the  scribes  and  Pharisees, 
and  the  folly  of  their  complaint. 

30.  This  thy  son.  This  son  of  thine. 
This  is  an  expression  of  great  contempt. 
He  did  not  call  him  his  brother,  but  his 
father'' s  son,  to  show  at  once  his  con- 
tempt for  his  younger  brother,  and  for 
his  father  for  having  received  him  as  he 
did.  Never  was  there  a  more  striking 
instance  of  petty  malice,  or  more  un- 
justifiable disregard  of  a  father's  con- 
duct and  will.  IT  Thy  living.  Thy  pro- 
perty. Tills  is  still  designed  to  irritate 
the  father,  and  set  him  against  his 
younger  son.  It  was  true  that  the 
younger  son  had  been  guilty,  and  fool- 
ish, and  ungrateful;  but  he  was  peni- 
tent, and  that  was  of  more  consequence 
to  the  father  than  all  his  property  ;  and 
in  the  joy  that  he  was  penitent  and  was 
safe,  he  forgot  his  ingratitude,  and  folly. 
So  should  the  elder  son  have  done. 

31.  All  I  have  is  thine.  The  pro- 
perty was  divided.  What  remained 
was  in  reality  the  elder  son's.  He  was 
heir  to  it  all,  and  had  a  right,  if  he 
chose,  to  use  it.  He  had,  therefore,  no 
right  to  complain. 

This  instructive  and  beautiful  parable 
was  designed  to  vindicate  the  conduct 
of  Jesus— to  show  that  it  was  right  to 
receive  sinners,  and  that  the  conduct  of 
the  Pharisees  was  unreasonable.  The 
elder  son  represents  the  Pharisees;  the 
younger,  the  returning  sinner — whether 
Jew  or  Gentile  ;  and  the  father,  God, 


1  at  any  time  thy  commandment  • 
and  yet  thou  never  gavestme  a  kid, 
that  I  might  make  merry  with  my 
friends : 

30  But  as  soon  as  this  thy  sod 
was  come,  which  hath  devoured  thj 
living  with  harlots,  thou  hast  killec 
for  him  the  fatted  calf. 

21  And  he  said  unto  him.  Son. 

c  Ph.3.6. 

who  is  willing  to  receive  them.  The 
parable  had  the  designed  effect.  L. 
silenced  them,  and  vindicated  the  con- 
duct of  Jesus.  There  is  not  perhaps 
any  where  to  be  found  a  more  beautiful 
and  touching  narrative  than  this.  Every 
circumstance  is  tender  and  happily  cho- 
sen ;  every  word  has  a  meaning  ;  every 
image  is  beautiful ;  and  the  narrative 
closes  just  where  it  is  fitted  to  make  the 
deepest  impression.  In  addition  to  what 
has  been  suggested,  v/e  may  learn  from 
this  parable,  the  following  lessons  : — 

1st.  That  the  disposition  of  a  sinner 
is  selfish.  He  desires  to  get  all  that  he 
can,  and  is  impatient  of  delay.  Ver.  12. 

2d.  Sinners  waste  their  blessings,  and 
reduce  themselves  to  a  state  of  want 
and  wretchedness.  Ver.  13.  A  life 
of  sin  brings  on  spiritual  want  and 
misery.  It  destroys  the  faculties  ;  he- 
numbs  the  mind ;  hardens  the  heart ; 
abuses  the  beneficence  of  God,  and 
makes  us  careless  of  him  who  gave  it 
and  of  the  consequences. 

3d.  Sinners  disregard  the  future  woes 
that  will  come  upon  them.  The  young 
man  cared  not  for  any  calamities  that 
might  be  the  result  of  his  conduct.  He 
went  on  heedlessly— like  every  sinner 
— to  enjoy  himself,  and  to  squander 
what  the  toils  of  his  father  had  procured 
for  him. 

4th.  Afflictions  are  often  the  means 
of  bringing  sinners  to  reflection.  Ver. 
14.  While  his  property  lasted,  he  cared 
httle  about  his  father.  When  that  was 
gone,  and  he  was  in  the  midst  of  a  fa- 
mine, he  thought  of  his  ways.  When 
sinners  are  in  prosperity,  they  think 
little  about  God.  When  he  takes  away 
their  mercies,  and  they  are  called  lo 
pass  through  afflictions,  then  they  think 
of  their  ways,  and  remember  that  God 
can  give  them  comfort. 

5th.  We  have  here  an  impressive  ex- 
hibition of  the  wanf  and  >'oes  of  a  sin 


A.  D.  33.] 


CHAPTER  XV. 


113 


thou  art  ever  "  with  me,  and  all  that '  this  thy  brother  was  dead,  and  ia 
I  have  is  tliine.  alive  again;    and  was  lost,  and  is 


32  It  was  meet  *  that  we  should 
make  merry  and   be   glad  :  *=  for  '^ 
a  Ro.9.4.  n.l.       b  Joi).4. 10.11. 

ner.  1st.  He  has  spent  all.  He  had 
nothing.  So  the  sinner.  He  has  no 
righteousness,  no  comfort.  2d.  He  is 
far  from  God ;  away  from  his  father, 
and  in  a  land  of  strangers.  The  sinner 
has  wandered,  and  has  no  friend.  His 
miseries  came  upon  him  because  he  is 
so  far  away  from  God.  3d.  His  con- 
dition is  wretched.  He  is  needy,  in 
famine,  and  without  a  friend.  His  con- 
dition is  aptly  denoted  by  that  of  the  j 
prodigal  who  would  gladly  have  par- 
taken of  the  food  of  the  swine.  The 
sinner  has  taken  the  world  for  his  por-  | 
tion,  and  it  neither  supplies  the  wants  | 
of  his  immortal  soul,  nor  gives  him 
comfort  when  he  is  far  away  from  his 
Father's  home,  and  from  God. 

6th.  The  sinner  ia  this  situation  often 
apphes  to  the  v.Tong  source  for  comfort, 
ver.  15.  The  prodigal  should  at  once 
have  returned  to  his  father,  but  he 
rather  chose  to  become  a  servant  of  a 
citizen  of  that  region.  The  sinner, 
when  sensible  of  his  sins,  should  return 
at  once  to  God.  But  he  often  contin- 
ues still  to  wander.  He  tries  new  ob- 
jects. He  seeks  new  pleasures,  and 
new  friends,  and  finds  them  equally  un- 
satisfectory.  He  engages  in  new  pur- 
suits, but  all  in  vain.  He  is  still  comfort- 
less, and  in  a  strange — a  famished  land. 

7th.  The  repentance  required  in  the 
gospel  is  a  return  to  a  right  mind.  ver. 
17.  Before,  the  sinner  was  alienated 
from  God.  He  was  spiritually  deranged. 
He  saw  not  things  as  they  are.  Now 
he  looks  on  the  world  as  vain  and  un- 
satisfactory, and  comes  to  himself  He 
thinks  aright  of  God,  of  heaven,  of 
eternity,  and  resolves  to  seek  his  l>ap- 
piness  there.  No  man  regards  things 
as  they  are  but  he  who  sees  the  world  ; 
to  be  vain,  and  eternity  to  be  near  and  \ 
awful ;  and  none  acts  with  sa7ie  mind, 
but  he  who  acts  on  the  belief  that  he 
must  soon  die :  that  there  is  a  God 
and  a  Saviour — a  heaven  and  a  hell. 

8th.  When  the  sinner  returns,'he  be- 
comes sensible  of  the  following  things  : 
l.st.  That  he  is  is  danger  of  perishing, 
and  must  soon  die,  but  for  relief     "I  \ 
perish  with  hunger."     2d.  That  God  is  1 
10* 


found. 


cPs.51.8.   Is.35.10. 


ver.24. 


wilhng  and  able  to  save  him.  "  Hov>' 
many  hired  servants  have  bread  enough 
and  to  spare.^'  There  is  abundance  ot 
mercy  lor  all ;  and  all  may  come.  3d. 
He  begins  to  cherish  a  hope  that  this 
may  be  his.  God  is  willing,  and  he 
feels  that  all  that  is  needful  is  for  him 
to  go.  4th.  He  resolves  to  go  to  God. 
"  I  will  arise  and  go."  5th.  He  cornea 
to  him  willing  to  confess  all  his  sins, 
and  desirous  of  concealing  none.  "  I 
will  say.  father,  I  have  sinned." 

9th.  True  repentance  is  a  voluntary 
act.  It  is  not  forced.  It  is  the  resolu 
tion  of  the  sinner  to  go,  and  he  cheer- 
fully and  cordially  arises  and  goes. 
ver.  18. 

lOth.  A  real  penitent  feels  that  his 
sins  have  been  committed  against  God. 
ver.  18. 

11th.  A  true  penitent  also  is  wilUng 
to  acknowledge  his  offences  against  his 
parents,  brothers,  friends,  and  all  men. 
ver.  IS. 

r2th.  A  real  penitent  is  humble,  ver 
18.  He  has  no  wish  to  conceal  anv 
thing,  or  to  be  thought  more  highly  oi 
than  he  ought  to  be. 

13th.  God  is  wiUing  to  receive  the 
true  penitent,  and  has  made  the  richest 
provision  for  his  return  and  for  his  com- 
fort. None  need  to  hesitate  to  go.  All 
who  go,  feeling  that  they  are  poor,  and 
miserable,  and  blind,  and  naked,  shall 
find  God  willing  to  receive  them,  and 
shall  not  be  sent  empty  away. 

14.  The  joy  at  the  return  of  sinners 
is  great.  Angels  rejoice  over  it,  and 
all  holy  beings  are  glad. 

15th.  We  should  not  be  envious  at 
any  favors  that  God  may  be  pleased  to 
bestow  on  others,  ver.  32.  He  has 
given  us  more  than  we  deserve,  and  if, 
by  the  sovereignty  of  his  grace,  he  is 
pleased  to  endow  others  wi'h  more 
grace,  or  to  giv6  them  greater  talents, 
or  to  make  them  more  useful,  ive  have 
no  cause  to  complain.  We  should  ra- 
ther rejoice  that' He  is  pleased  to  give 
such  mercies  to  any  mortals,  and  should 
praise  him  for  the  manifestation  of  liia 
goodness,  whether  made  to  us,  or  tc 
other  men. 


lU 


LUKE. 


[A.  D.  33. 


CHAPTER  XVI. 

AND  he  said  also  unto  his  disci- 
ples, There  Avas  a  certain  rich 

16th.  The  sensible  joy  when  the  sin- 
ner returns  to  God,  is  often  greater 
than  that  which  may  be  felt  after  the 
return  ;  and  yet  the  real  cause  of  rejoic- 
ing be  no  greater.  In  times  of  revival, 
the  sensible  joy  of  Christians  may  be 
greater  than  in  ordinary  seasons.  Their 
eraces  are  quickened,  their  zeal  kin- 
dled, and  their  hopes  strengthened. 

17th.  If  God  is  wilUng  to  receive  sin- 
ners; if  all  holy  beings  rejoice;  then 
how  should  Christians  strive  for  their 
conversion,  and  seek  for  their  return  ! 

ISth.  If  God  is  willing  to  receive  sin- 
ners now,  then  all  should  at  once  return. 
There  will  be  a  time  when  he  will  not 
be  v.'iUing  to  receive  them.  The  day 
of  mercy  will  be  ended.  And  from  the 
misery  and  want  of  this  wretched  world 
they  will  go  down  to  the  deeper  mise- 
ries and  wants  of  a  world  of  despair, 
where  hope  never  comes,  from  whence 
the  sinner  can  never  return,  and  where 
the  cheering  thought  can  never  enter 
the  mind,  that  in  his  Father's  house 
there  is  bread  enough  and  to  spare  ;  or 
if  there  is,  it  will  be  for  ever  untasted 
and  unpossessed  by  the  wretched  prodi- 
gal, in  the  land  of  eternal  famine  and 
death  ! 

CHAPTER  XVL 

1.  His  disciples.  The  word  rZj'sc/pZe.«, 
here,  is  not  to  be  restricted  to  the 
twelve  apostles,  or  to  the  seventy.  This 
parable  is  connected  with  that  in  the 
preceding  chapter.  He  had  there  been 
discoursing  with  the  scribes  and  Phari- 
eees,  and  vindicating  his  conduct  in  re- 
ceiving kindly  publicans  and  sinners. 
These  'puhUcans  and  sinners  are  those 
who  are  here  denoted  by  the  word  dis- 
ciples. It  was  with  reference  to  them 
that  the  whole  discourse  had  arisen. 
After  Jesus  had  shown  the  Pharisees, 
in  the  preceding  chapter,  the  propriety 
of  his  conduct,  it  was  natural  that  he 
should  turn  and  address  his  disciples. 
Among  them  there  might  have  been 
some  who  were  wealthy.  The  publi- 
cans were  engaged  in  receiving  taxes, 
in  collecting  money,  and  their  chief  dan- 
ger arose  from  that  quarter  —  from  co- 
vetousness,  or  dishonesty.  Jesus  al- 
M'aya  adapted  his  instructions   to  the 


man  which  had  a  steward  ;  and  the 
same  was  accused  unto  him  that  he 
had  wasted  his  goods. 


circumstances  of  his  hearers ;  and  it 
was  proper,  therefore,  that  he  should 
give  these  disciples  instructions  about 
their  peculiar  duties  and  dangers.  He 
related  this  parable,  therefore,  to  show 
them  the  danger  of  the  love  of  money  ; 
the  guilt  it  would  lead  to  (ve'r.  1) ;  the 
perplexities  and  shifts  to  which  it  would 
drive  a  man  when  once  he  had  been 
dishonest  (vs.  3 — 7) ;  the  necessity  of 
usin^  money  aright,  since  it  was  their 
chief  business  (ver.  9) ;  and  the  fact, 
that  if  they  would  serve  God  aright, 
they  must  give  up  supreme  attachment 
to  money — they  could  not  serve  God 
and  mammon  (ver.  13) ;  and  that  the 
first  duty  of  rehgion  demanded  that 
they  should  resolve  to  serve  God,  and 
be  honest  in  the  use  of  the  wealth  in- 
trusted to  them.  This  parable  has 
given  great  perplexity,  and  a  great 
many  ways  have  been  devised  to  ex- 
plain it.  '  The  above  solution  is  the 
most  simple  of  any  ;  and  if  the.se  plain 
prhiciples  are  kept  in  view,  it  will  not 
be  difficult  to  give  a  consistent  explana- 
tion of  its  particular  parts.  It  should  be 
borne  in  mind,  however,  that  in  this, 
as  well  as  in  other  parables,  we  are  not 
to  endeavor  to  spiritualize  every  cir- 
cumstance or  allusion.  We  are  to  keep 
in  view  the  great  moral  that  we  cannot 
serve  God  and  mammon,  and  that  all 
attempts  to  serve  mammon  and  God  to- 
gether will  involve  us  in  difficulty  and 
sin.  ^  A  steward.  One  who  has 
charge  of  the  affairs  of  a  family  or  house- 
hold, whose  duty  it  was  to  provide  for 
the  family,  to  purchase  provisions,  &c. 
This  was,  of  course,  an  office  of  much 
trust  and  confidence.  It  afforded  great 
opportunity  for  dishonesty,  and  waste, 
and  for  embezzling  property.  The 
master's  eye  could  not  always  be  on 
him,  and  he  might  therefore  squander 
the  property,  or  hoard  it  up  for  his  own 
use.  It  was  an  office  commonly  con- 
ferred on  a  slave,  as  a  reward  for  fidel 
ity ;  and  of  course  was  given  to  him 
that,  in  long  service,  had  shown  him- 
self most  trust-worthy.  By  the  rich 
7na7i,  here,  is  doubtless  represented 
God.  By  the  steivard,  those  who  are 
his  professed  followers,  particularly  the 
publicans  who  were  with  the  Saviour, 


\.  D.  33.J 


CHAPTER  XVI. 


115 


2  And  he  called  him,  and  said 
unto  him,  How  is  it  that  I  hear  this 
of  thee  1  Give  an  account  of  thy 
stewardship  ;  "  for  thou  mayest  be 
no  longer  steward. 

3  Then  the  steward  said  within 
ccl'^42.   lCor.4.2.   1  Ti.4.14.  1  Pe.4.10. 


and  whose  chief  danger  arose  from  the 
temptations  to  the  improper  use  of  the 
money  intrusted  to  them.  IT  Was  ac- 
cused. Complaint  was  made,  tf  Had 
wasted.  Had  squandered  or  scattered 
-had  not  been  prudent  and  saving. 

2.  Give  an  account.  Give  a  state- 
ment of  your  expenses,  and  of  your  con- 
duct while  you  have  been  steward. 
This  is  not  to  be  referred  to  the  day  of 
judgment.  It  is  a  circumstance  thrown 
into  the  parable  to  prepare  the  way  for 
what  follows.  It  is  true  that  all  will  be 
called  to  give  an  account,  but  we  are 
not  to  derive  that  doctrine  from  such 
passages  as  this ;  nor  are  we  to  inter- 
pret this  as  teaching  that  o\ir  conscience, 
or  the  law,  or  any  beings,  will  accuse 
us  in  the  day  of  judgment.  All  that 
v/ill  be  true,  but  it, is  net  the  truth  that 
is  taught  in  this  passage, 

3.  Said  within  himself.  Thought,  or 
considered.  ^  My  Lard.  My  master, 
my  employer.  ^  /  can7iot  dig.  This 
may  mean  either  that  his  employment 
had  been  such  that  he  could  not  engage 
in  agriculture,  not  having  been  ac- 
quainted with  the  business,  or  that  he 
was  unwilling  to  stoop  to  so  low  an 
em.ployment  as  to  work  daily  for  his 
support.  To  dig,  here,  is  the  same  as 
to  till  the  earth,  to  work  at  daily  labor. 
^  To  beg.  These  were  the  only  two 
ways  that  presented  themselves  for  a 
living — either  to  work  for  it,  or  to  beg. 
^  I  am  ashamed.  He  was  too  proud  for 
that.  Besides,  he  was  in  good  health 
and  strength,  and  there  was  no  good 
reason  why  he  should  beg;  nothing 
which  he  could  give  as  a  cause  for  it. 
Tt  is  proper  for  the  sick,  and  lame  and 
feeble,  to  beg ;  but  it  is  not  well  for  the 
able-bodied  to  do  it ;  nor  is  it  well  to 
aid  them,  except  by  giving  them  em- 
ployment, and  compeUing  them  to  work 
for  a  living.  He  does  a  beggar  who  is 
able  to  work  the  most  real  kindness, 
who  sets  him  to  work — and  as  a  gene- 
ral rule  we  should  not  aid  an  able-bodied 
man  or  woman  in  any  other  way.  Set 
them  to  work  and  pay  them  a  fair  com- 


himself.  What  shall  I  do,  for  my 
lord  taketh  away  from  me  the  stew- 
ardship ]  I  cannot  dig ;  to  beg  I  am 
ashamed. 

4  I  am  resolved  what  to  do,  that, 
when  I  am  put  out  of  the  steward 


pensation  ;  and  you  do  them  good  in 
two  ways — and  the  habit  of  labor  may 
be  of  more  value  to  them  than  the  price 
you  pay  them. 

4.  I  am  resolved.  He  thought  of  his 
condition.  He  looked  at  the  plans 
which  occurred  to  him.  He  had  been 
dishonest,  and  knew  he  must  lose  his 
place.  It  would  have  been  better  to 
have  considered  before  tliis,  and  resolved 
on  a  proper  course  of  life,  and  to  be 
faithful  to  his  trust.  And  his  perplexity 
here  teaches  us  that  dishonesty  will 
sooner  or  later  lead  us  into  difficulty  ; 
and  that  the  path  of  honesty  is  not  only 
the  right  path,  but  is  the  path  that  is 
filled  with  most  comfort  and  peace. 
IT  When  I  am  put  out,  &c.  When  I 
lose  my  place,  and  have  no  home,  and 
no  means  of  support.  ^  They  may  re- 
ceive me,  &c.  Those  who  are  now 
under  me,  and  whom  I  am  resolved 
now  to  favor.  He  had  been  dishonest 
to  his  master  ;  and,  having  commenced  a 
course  of  dishonesty,  he  did  not  shrink 
from  pursuing  it.  Having  injured  his 
master,  and  being  now  detected,  he 
was  wiUing  still  farther  to  injure  him, 
to  take  revenge  on  him  for  removing 
him  from  his  place,  and  to  secure  his 
own  interest  still  at  his  expense.  He 
was  resolved  to  lay  these  persons  under 
such  obligations,  and  to  show  them  so 
much  kindness,  that  they  could  not 
vv'ell  refuse  to  return  the  Idndness  to 
him,  and  give  him  a  support.  We  may 
learn  here,  1st.  That  one  sin  leads  on 
another,  and  that  one  act  of  dishonesty 
will  be  followed  by  many  more  if  there 
is  opportunity.  2d.  Men  who  commit 
one  sin  cannot  get  along  consistently 
without  committing  many  more.  One 
lie  will  demand  many  more  to  make  it 
appear  hke  the  truth ;  and  one  act  of 
cheating  will  demand  many  more  to 
avoid  detection.  The  beginning  of  sin 
is  hke  the  letting  out  of  waters ;  and 
no  man  knows,  if  he  indulges  in  one 
sin,  where  it  will  end.  3d.  Sinners  are 
selfish.  They  care  more  about  them- 
selves than  they  do  either  about  God  or 


116 


ship,  they  may  receive  me  into  their 
houses. 

5  So  he  called  every  one  of  his 
lord's  debtors  unto  him,  and  said 
unto  the  first,  How  much  owest 
thou  unto  my  lord  1 

6  And  he  said,  An  hundred  ^ 
measures  of  oil.     And  he  said  unto 

*  Tha  word  Batus  in  the  original  contain- 
eth  nine  gallons  three  quarts  ;  See  £ze.45. 
10-14. 

truth.  If  they  seek  salvation,  it  is  only 
for  selfish  ends ;  and  because  they  de- 
sire a  comfortable  abode,  rather  than 
because  they  have  any  regard  to  God  or 
his  cause. 

5.  Called  every  one.  As  he  was  steto- 
ard,  he  had  the  management  of  all  the 
affairs,  and  of  course  debts  were  to  be 
paid  to  him.  IT  Debtors.  Those  who 
owed  his  master,  or  perhaps  tenants  ; 
those  who  rented  land  of  his  master. 

6.  A  hundred  measures.  The  mea- 
sure here  mentioned  is  the  Bath,  which 
contained,  according  to  Dr.  Arbuthnot's 
Tables,  seven  gallons  and  an  hali— or 
according  to  the  marginal  Note,  about 
nine  gallon's  and  three  quarts.  IT  Oil. 
Oil  of  olives,  or  sweet  oil.  It  was  mttch 
used  for  lamps,  as  an  article  of  food 
(Ex.  xxix.  2),  and  also  for  anointing, 
and  of  course  as  an  article  of  commerce. 
1  Kings  V.  11.  These  v/ere  persons, 
doubtless,  who  had  rented  land  of  the 
rich  man,  and  who  were  to  give  him  a 
certain  proportion  of  the  produce.  IT 
Thy  bill.  The  contract,  or  obligation, 
or  lease.  It  was  probably  written  as  a 
promise  by  the  delator,  and  signed  by 
the  steward,  and  thus  became  binding. 
Thus  he  had  power  to  alter  it  without 
supposing  that  his  master  would  detect 
it.  The  bill  or  contract  was  in  the 
hands  of  the  steward,  and  he  gave  it 
back  to  him  to  write  a  new  one.  IT 
Quickly.  He  supposed  that  his  master 
would  soon  remove  him,  and  he  was 
therefore  in  haste  to  have  all  things  se- 
cure beforehand.  It  is  worthy  of  re- 
mark, also,  that  all  this  was  wrong. 
His  master  had  called  for  the  account; 
but  instead  of  rendering  it,  he  engaged 
in  other  business,  disobeyed  his  lord 
Btill,  and  in  contempt  of  his  commands 
Bought  his  own  interest.  All  sinners 
would  be  slow  to  give  in  their  account 
to  Gou  if  they  could  do  it ;  and  it  is 
only  because,  when  God  calls  them  by 


LUKE.  [A.  D.  33 

him,  Take  thy  hill,  and  sit  dowu 
quickly,  and  write  fifty. 

7  Then  said  he  to  another,  And 
how  much  owest  thou  1  And  ha 
said.  An  hundred  ^  measures  of 
wheat.  And  he  said  unto  him, 
Take  Ihy  bill,  and  write  fourscore. 

8  And  the  lord  commended    the 

2  The  word  here  interpreted  j9  measure,  in 
the  original  containeth  about  U  bushela 
and  a  pottle. 

death,  they  cannot  but  go,  that  they  do 
not  engage  still  in  their  own  business, 
and  disobey  him. 

7.  Measures  of  wheat.  The  measure 
here  mentioned  —  the  hor,  or  homer, 
contained,  according  to  the  tables  of  Dr. 
Arbuthnot,  about  ihiriy-two  pecks,  or 
eight  bushels ;  or,  according  to  the 
marginal  Note,  about  fourteen  bushels 
and  a  pottle.  A  pottle  is  four  pints. 
The  Hebrew  kor,  IS — or  homer,  i:;:'n 
— was  equal  to  ten  baths,  or  severity 
gallons  ;  and  the  actual  amount  of  the 
measure  according  to  this  was  not  far 
from  eight  gallons.  Robinson,  (Lex.) 
however,  supposes  that  the  bath  was 
eleven  and  a  half  gallons,  and  the  kor 
or  homer  14.45  bushels.  The  amount 
is  not  material  to  the  proper  under- 
standing of  the  parable.  ^  Fourscore. 
Eighty. 

8.  The  lord  commended.  Praised,  or 
expressed  admiration  at  his  wisdom. 
These  are  not  the  words  of  Jesus,  as 
commending  him,  but  a  part  of  the  nar- 
rative or  parable.  .His  master  com- 
mended him — saw  that  he  was  wise  and 
considerate,  though  he  was  dishonest. 
"H  The  mijust  steward.  It  is  not  said 
that  his  master  commended  him  be- 
cause he  was  unjust,  but  because  he 
was  wise.  This  is  the  only  thing  in  his 
conduct  of  which  there  is  any  approba- 
tion expressed,  and  this  approbation 
was  expressed  by  his  master.  This 
passage  cannot  be  brought,  therefore, 
to  prove  that  Jesus  meant  to  commend 
his  dishonesty.  It  was  the  commenda- 
tion expressed  of  his  cunning  ox  fore- 
thought ;  and  the  master  could  no  more 
approve  this  conduct  than  lie  could  the 
first  act  of  cheating  him.  H^  The  child' 
ren  of  this  world.  Those  who  are  de- 
voted to  this  world,  v/ho  live  for  thia 
world  only,  and  who  are  careful  only  to 
obtain  property,  and  to  provide  for  their 
temporal  necessities.     It  does  not  mean 


A.  D.  33.] 


CHAPTER  XVI. 


117 


unjust  steward  because  he  had  done 
wisely :  for  the  children  of  this 
world  are  in  their  generation  wiser 
than  the  "■  children  of  light. 

9  And  I  say  unto  you,  Ma,ke  ' 
a  Jno.12.36.  Ep.5.8.      6  Ec.ll.l.  1  Ti.6.18,19. 


that  they  are  peculiarly  wicked  and 
profligate,  but  only  that  they  are  loorld- 
lu,  and  anxious  about  earthly  things. 
See  Matt.  xiii.  22  ;  2  Tim.  iv.  10.  ^  Are 
wise.  More  prudent,  cunning,  and 
anxious  about  their  particular  business. 
They  show  more  skill,  study  more 
plans,  contrive  more  ways,  to  provide 
for  themselves,  than  the  children  of 
light  do  to  promote  the  interests  of  re- 
ligion. ^  Ifi  their  generation.  Some 
have  thought  this  means  in  their  manner 


of  living.,  or  in  managing  their  affairs. 
The  word  generation  sometimes  means 
manner  of  life.  Gen.  vi.  9 ;  xxxvii.  2. 
Others  suppose  that  it  means  towards, 
or  among  the  men  of  their  own  age. 
They  are  more  prudent  and  wise  than 
Christians  in  regard  to  the  people  of 
their  own  time  ;  they  turn  their  connex- 
ion with  them  to  good  account,  and 
make  it  subserve  their  worldly  interests, 
while  Christians  fail  much  more  to  use 
the  world  in  such  a  manner  as  to  sub- 
serve their  spiritual  interests.  ^  Child- 
ren of  light.  Those  who  have  been  en- 
lightened from  above — who  are  Chris- 
tians. This  may  be  considered  as  the 
appUcation  of  the  parable.  It  does  not 
mean  that  it  is  more  wise  to  be  a  world- 
ly man  than  to  be  a  cluld  of  light,  but 
that  those  who  are  worldly  show  nmch 
prudence  in  providing  for  themselves  ; 
seize  occasions  for  making  good  bar- 
gains ;  are  active  and  industrious ;  try 
to  turn  every  thing  to  the  best  account, 
and  thus  exert  themselves  to  the  utmost 
to  advance  their  interests  ;  while  Christ- 
ians often  sutfer  opportunities  of  doing 
good  to  pass  imimproved ;  are  less 
steady,  firm,  and  anxious,  about  eternal 
things  ;  and  thus  show  less  wisdom. 
Alas  !  this  is  too  true  ;  and  we  cannot 
b  It  reflect  here  how  different  the  world 
Would  be  if  all  Christians  were  as  anx- 
ious, and  diligent,  and  prudent,  in  re- 
ligious matters,  as  others  are  in  worldly 
things. 

9.  I  say  unto  you.  I,  Jesus,  say  to 
you  my  disciples.  TT  Make  to  yourselves 
friends.  Some  have  understood  the 
word  friends,  here,  as  reierring  to  the 


to  yourselves  friends  of  the  ^  mam- 
mon of  unrighteousness ;  that,  when 
ye  fail,  they  may  receive  you  into 
everlastinsf  habitations. 


poor ;  others,  to  holy  angels ;  and 
others,  to  God.  Perhaps,  however, 
the  word  should  not  be  considered  as 
referring  to  any  particular  persons,  but 
is  used  in  accordance  with  the  preceding 
parable  ;  for  in  the  appUcation  our  Sa- 
viour uses  the  language  appropriated  to 
the  conduct  of  the  steward  to  express 
the  general  truth  that  we  are  to  make  a 
proper  use  of  riches.  The  steward  had 
so  managed  his  pecuniary  affairs,  as  to 
secure  future  comfort  for  himself;  or  so 
as  to  find  friends  that  would  take  care 
of  him  beyond  the  time  when  he  was 
put  out  of  the  oflice.  That  is,  he  would 
not  be  destitute,  or  cast  oflT,  or  without 
comfort,  when  he  was  removed  from 
his  office.  So,  says  our  Saviour  to  the 
pubUcans,  and  those  who  had  property, 
so  use  it  as  to  secure  happiness  and 
comfort  beyond  the  time  when  you 
shall  be  removed  from  the  present  life. 
Have  a  reference,  in  the  use  of  your 
money,  to  the  future.  Do  not  use  it  so 
that  it  shall  not  avail  you  any  thing 
hereafter;  but  so  employ  it  that,  as  the 
steward  found  friends,  comfort,  and  a 
home,  by  his  wisdom  in  the  use  of  it, 
so  you  may,  after  you  are  removed, 
find  friends,  comfort,  and  a  home — that 
is,  may  be  happy  in  heaven.  Jesus, 
here,  does  not  say  that  we  should  do  it 
i?i  the  same  way  that  the  steward  did — 
for  that  was  unjust ;  but  only  that  we 
should  secure  the  result.  This  may  be 
done  by  using  our  riches  as  we  should 
do;  that  is,  by  not  suffering  them  to 
entangle  us  in  cares  and  perplexities 
dangerous  to  the  soul,  engrossing  the 
time,  and  stealing  away  the  affections , 
by  employing  them  in  works  of  mercy 
and  benevolence,  aiding  the  poor,  con 
tributing  to  the  advance  of  the  gospel, 
bestowing  them  where  they  will  do 
good,  and  in  such  a  manner  that  God 
will  approve  the  deed,  and  will  bless  _U3 
for  it.  Commonly,  riches  are  a  hin 
drance  to  piety.  To  many,  they  are 
snares  ;  and  instead  of  positively  henefit- 
ing  the  possessor,  they  are  an  hijury, 
as  they  engross  the  time,  the  affections, 
and  do  not  contribute  at  all  lo  the  etcr 


118 


LUKE. 


[A.  D.  33. 


10  He  «  that  is  faithful  in  that 
"which  is  least,  is  faithful  also  in 
much  :  and  he  that  is  unjust  in  the 
least,  is  unjust  also  in  much. 

1 1  If  therefore  ye  have  not  been 

a  Matt.25.21,23. 


nal  weh'are  of  the  soul.  Every  thing 
may,  by  a  proper  use,  be  made  to  con- 
tribute to  our  welfare  in  heaven.  Health, 
wealth,  talents,  and  influence,  may  be  so 
employed  ;  and  this  is  what  our  iSaviour 
doubtless  means  here.  ^  Of  the  mammon. 
By  means  of  the  mammon.  ^  Mammoii. 
A  Syriac  word  meaning  riches.  It  is 
used  also  as  an  idol,  the  god  of  riches. 
^  Of  unrighteousness.  These  words 
are  a  Hebrew  expression  for  unright- 
eous mammon — the  noun  being  l^sed  for 
an  adjective,  as  is  common  in  the  New 
Testament.  The  word  unrighteous, 
here,  stands  opposed  to  "  the  true  rich- 
es,"  in  V.  11,  and  means  deceitful, 
false,  not  to  be  trusted.  It  has  this 
meaning  often.  See  1  Tim.  vi.  17 ; 
Luke  xii.  33  ;  Matt.  vi.  19,  xLx.  21.  It 
does  not  signify,  therefore,  that  they 
had  acquired  the  property  unjustly,  but 
that  property  was  deceitful,  and  not  to 
be  trusted.  The  wealth  of  the  steward 
was  deceitful ;  he  could  not  rely  on  its 
continuance  ;  it  was  hable  to  be  taken 
away  at  any  moment.  So  the  wealth 
of  the  world  is  deceitful.  V/e  cannot 
calculate  on  its  continuance.  It  may 
give  us  support  or  comfort  now,  but  it 
may  be  soon  removed,  or  we  taken 
iVom  it ;  and  we  should,  therefore,  so 
use  it  as  to  derive  benefit  from  it  here- 
after. ^  When  ye  fail.  When  ye  are 
left,  or  when  ye  die.  The  expression 
is  accommodated  to  the  discharge  of 
the  steward ;  but  it  refers  to  death,  as 
if  God  then  discharged  his  people,  or 
took  them  from  their  stewardship,  and 
called  them  to  account.  ^  They  may 
receive  you.  This  is  a  form  of  expres- 
sion denoting  merely,  that  you,  may  he 
received.  The  plural  form  is  used  be- 
cause it  was  used  in  the  corresponding 
place  in  the  parable.  (Ver.  4.)  The 
direction  is,  so  to  use  our  worldly  goods 
that  we  may  he  received  into  heaven 
when  we  die.  God  will  receive  us 
there,  and  we  are  to  employ  our  pro- 
perty so  that  he  will  not  cast  us  off  for 
abusing  it.  IT  Everlasting  habitations. 
Heaven,  the  eternal  home  of  the  right- 
eous,  where   all  those  wants  will  be 


faithful  in  the  unrighteous  *  mam- 
mon, who  will  commit  to  your  trust 
the  true  riches? 

12  And  if  ye  have  not  been  faith- 
ful in  that  which  is  another  man's, 
1  or,  riches. 


supplied,  and  there  can  be  no  more 
anxiety,  and  no  mOre  removal  from  en- 
joyments.    2  Cor.  v.  i. 

10.  He  that  is  faithful,  &CC.  This  is 
a  maxim  that  will  almost  universally 
hold  true.  A  man  that  shows  fideUty 
in  small  matters  will  also  in  large ;  and 
he  that  will  cheat  and  defraud  in  small 
things  will  also  in  those  of  more  trust 
and  responsibility.  Fidehty  is  required 
in  small  matters  as  well  as  in  those  of 
more  importance. 

11.  Who  will  commit,  &c.  If  you  are 
not  faithful  in  the  small  matters  per- 
taining to  this  world  ;  if  you  do  not  use 
aright  your  property  and  influence ; 
you  cannot  expect  that  God  will  commit 
to  you  the  true  riches  of  his  grace. 
Men  Avho  are  dishonest,  and  worldly, 
and  who  do  not  employ  the  deceittul 
mammon  as  they  ought,  cannot  expect 
to  grow  in  grace.  God  does  not  confer 
grace  upon  them,  and  their  being  un- 
faithful in  earthly  matters  is  evidence 
that  they  would  be  in  much  greater  af- 
fairs, and  would  likewise  misimprove 
the  true  riches.  ^  True  riches.  The 
graces  of  the  gospel ;  the  influences  of 
the  Spirit ;  eternal  hfe,  or  religion. 
The  riches  of  this  world  are  false,  de- 
ceitful, not  to  be  trusted  (v.  9) ;  the 
treasures  of  lieaven  are  true,  faithliil, 
never  faihng.     Matt.  vi.  19,  20. 

12.  Another  mans.  The  word  man'' s 
is  not  in  the  original.  It  is,  '  If  ye  have 
been  unfaithful  managers  for  another.^ 
It  refers,  doubtless,  to  God.  The 
wealth  of  the  world  is  his.  It  is  com- 
mitted to  us  as  his  stewards.  It  is  un 
certain  and  deceitful,  and  at  any  mo- 
ment he  can  take  it  away  from  us. 
It  is  still  his  ;  and  if,  while  intrusted 
with  this,  we  are  unfaithful,  we  cannot 
expect  that  he  will  confer  on  us  the  re- 
wards of  heaven.  ^  That  which  is  von? 
inon.  The  riches  of  heaven,  which,  if 
once  given  to  us,  may  be  considered  as 
ours — i.  e.,  it  will  be  permanent  and 
fixed,  and  will  not  be  taken  away  as  if 
at  the  pleasure  of  another.  We  may 
calculate  on  it,  and  look  forward  with 
the  assurance  that  it  will  continue  to  b* 


A.  D.  33.1 


CHAPTER  XVI. 


119 


who  shall  give  you  that  which  is 
your  own] 

13  No  *  servant  can  serve  two 
masters  :  for  either  he  will  hate  the 
one,  and  love  the  other ;  or  else  he 
will  hold  to  the  one,  and  despise  the 
other.  Ye  cannot  serve  God  and 
mammon. 

14  And  the  Pharisees  also,  who  ^ 
were  covetous,  heard  all  these 
things  :  and  they  derided  him. 

15  And  he  said  unto  them,  Ye 
are  they  which  justify  yourselves  "^ 
before  men;  but  God  ^  knoweth 
your  hearts :  for  that  which  is  high- 

a  Jos.24.15.  Matl.6.24.  h  Matt.23.14.  c  c. 
J0.29.  dPs.7.9.  Je.17.10.  c  Pr.i6.5.  Mal.3. 
15. 


ours  "for  ever,  and  not  be  taken  away 
like  the  riches  of  this  world,  as  if  they 
were  not  ours.  The  meaning  of  the 
whole  parable  is,  therefore,  thus  ex- 
pressed :  If  we  do  not  use  the  things 
of  this  world  as  we  ought— with  ho- 
nesty, truth,  wisdom,  and  integrity — 
we  cannot  have  evidence  of  piety,  and 
shall  not  be  received  into  heaven.  If 
we  are  true  to  that  which  is  least,  it  is 
an  evidence  that  we  are  the  children  of 
God,  and  he  will  commit  to  our  trust 
that  whicli  is  of  infinite  importance, 
even  the  eternal  riches  and  glory  of 
heaven. 

13.  See  Matt.  vi.  24. 

14,  15.  They  derided  liim.  They  ri- 
diculed, or  lauffhed  at  him.  They  were 
avaricious,  and  they  ridiculed  the  doc- 
trine that  they  ought  to  be  benevolent 
with  their  property.  IT  Justify  your- 
selves. Attempt  to  appear  just ;  or,  you 
aim  at  external  righteousness,  or  to  ap- 
pear righteous  in  the  sight  of  men,  and 
do  not  regard  the  heart.  ^  That  which 
is  highly  esteemed.  That  is,  mere  ex- 
ternal works,  or  actions  performed 
merely  to  aj^ear  to  be  righteous.  ^  Is 
abominatio7i.  Is  abominable,  or  hate- 
ful. The  word  used  here  is  the  one 
that  in  the  Old  Testament  is  commonly 
given  to  idols,  and  denotes  God's  al- 
korrence  of  such  conduct.  These  words 
are  to  be  applied  chiefly  to  what  Jesus 
was  discoursing  about.  There  are 
many  things  esteemed  among  men 
which  are  not  abomination  in  the  sight 
of  God;  as,  e.  g.,  truth,  parental  and 
fi'ial    affection,    industry,    &c.     But 


ly  esteemed  «  among  men,  is  aboimi- 
nation  in  the  sight  of  God. 

IG  The  ^  law  and  the  prophets 
were  until  John  :  since  that  tinze 
the  kingdom  of  God  is  preached, 
and  every  man  presseth  into  it. 

17  And  ^  it  is  easier  for  heavea 
and  earth  to  pass,  than  one  tittle  oi 
the  law  to  fail. 

18  Whosoever  *  putteth  away  his 
wife,  and  marrieth  another,  com- 
mitteth  adultery :  and  whosoever 
marrieth  her  that  is  put  away  from 
her  husband,  committeth  adultery. 

19  There  was  a  certain  rich  man, 

/Matt. 11. 12,13.     n^Ps.102.26.  Is.40.8.  51.6. 
h  Malt.5.32.   1  Co.7.10,11. 


many  things,  much  sought  and  admired, 
are  hateful  in  his  sight.  The  love  of 
wealth  and  show  ;  ambition  and  pride ; 
gay  and  splendid  vices,  and  all  the 
wickedness  that  men  contrive  to  gild 
and  to  make  appear  hke  virtue — exter- 
nal acts,  that  appear  well  while  the 
heart  is  evil  —  are  abominable  in  the 
sight  of  God,  and  should  be  in  the  sight 
of  men.  Compare  Luke  xviii.  11 — 14  ; 
1  Sam.  xvi.  7. 

16.  See  Matt.  x-i.  12—14.  ^  Every 
man.  Many  men,  or  multitudes.  It  ia 
an  expression  that  is  very  common,  as 
Vvhen  we  say  every  body  is  engaged  in 
a  piece  of  business,  meaning  that  it  oc- 
cupies general  attention. 

17.  See  Matt.  v.  18. 

18.  See  Matt.  v.  32.  These  verses 
occur  in  Matthew  in  a  different  order, 
and  it  is  not  improbable  that  they  were 
spoken  by  our  Saviour  at  differen 
tim.es.  The  design,  here,  seems  to  be 
to  reprove  the  Pharisees  for  not  obser- 
ving the  law  of  Moses,  notwithstanding 
their  great  pretensions  to  external  right 
eousness,  and  to  show  them  that  they 
had  really  departed  from  the  law. 

19.  There  was  a  certain  rich  man. 
Many  have  supposed  that  our  Lord  hero 
refers  to  a  real  history,  and  gives  an 
account  of  some  man  who  had  lived  in 
this  manner.  But  of  this  there  is  no 
evidence.  The  probabihty  is,  that  thia 
narrative  is  to  be  considered  as  a  para 
ble,  referring  not  to  any  particular  caso 
which  had  actually  happened,  but  teach 
ing  that  such  cases  rriight  happen.  The 
design  of  tho  nanative  is  to  be  collected 


120 


LUKE. 


[A.  D.  3  J. 


which  was  clothed  in  purple  and 
fine  linen,  and  fared  csumptuously 
every  day : 

20  And  th^re  was  a  certain  hegr 


from  the  previous  conversation.  He 
had  taught  the  danger  of  love  of  money 
(vs.  1,  2);  the  deceitful  and  treacherous 
nature  of  riches  (vs.  9 — 11) ;  that  v^^hat 
was  in  high  esteem  on  earth  was  hate- 
ful to  God  (ver.  15) ;  that  men  who  did 
not  use  their  property  aright  could  not 
be  received  into  heaven  (vs.  11,  12); 
that  they  ought  to  listen  to  Moses  and 
the  prophets  (vs.  16,  17) ;  and  that  it 
was  the  duty  of  men  to  show  kindness 
to  the  poor.  The  design  of  the  parable 
was,  to  impress  all  these  truths  more 
vividly  on  the  mind,  and  to  show  the 
Pharisees  that  with  all  their  boasted 
righteousness,  and  external  correctness 
of  character,  they  might  be  lost  amidst 
all  their  wealth.  Accordingly  he  speaks 
of  no  great  fault  in  the  rich  man — ^no 
external,  degrading  vice  — no  open 
breach  of  the  law  ;  and  leaves  us  to  in- 
fer that  the  mere  possession  of  wealth  is 
dangerous  to  the  soul ;  and  that  a  man, 
surrounded  with  every  temporal  bless- 
ing, may  perish  for  ever.  It  is  remark.- 
able  that  he  gave  no  name  to  this  rich 
man.  If  this  was  a  parable,  it  shows 
us  how  unwilling  he  was  to  fix  suspi- 
cion on  any  one.  If  it  was  not  a  para- 
ble, it  shows  also  that  Jesus  would  not 
drag  out  wicked  men  before  the  public, 
but  would  conceal  as  much  as  possible 
all  that  had  any  connexion  with  them. 
The  good  he  would  speak  well  of  by 
name  ;  the  evil  he  would  not  iiijure  by 
exposing  them  to  public  view.  IT  Clothed 
in  purple.  A  purple  robe  or  garment. 
This  color  was  expensive  as  well  as 
splendid,  and  was  chiefly  worn  by 
princes,  nobles,  and  those  who  were 
very  wealthy.  Compare  Matt,  xxvii. 
28.  See  Notes  on  Isa.  i.  18.  ^r  Fine 
linen.  This  linen  was  chiefly  produced 
of  the  flax  that  grew  on  the  banks  of 
the  Nile,  in  Egypt.  Prov.  vii.  16. 
Ezek.  xxvii.  7.  It  was  peculiarly  soft 
and  white,  and  was  therefore  much 
sought  as  an  article  of  luxury,  and  was 
so  e^xpensive  that  it  could  be  worn  only 
by  princes,  by  priests,  or  by  those  who 
were  very  rich.  Gen.  xli.  42.  1  Chron. 
XV.  27.  Ex.  xxviii.  5.  ^  Fared  sump- 
tuously. Feasted  or  liveH  in  a  splendid 
manner.     ^  Every  da^.     Not  merely 


gar  named  Lazarus,  which  was  laid 
at  his  gate,  fiill  of  sores, 

21  And  desiring  to  be  fed  with 

the  crumbs  which  fell  from  the  rich 

^ I 

occasionally,  but  constantly.  This  was 
a  mark  of  great  wealth,  and  in  the  view 
of  the  world,  evidence  of  great  happi 
ness.  It  is  worthy  of  remark  that  Jesus 
did  not  charge  on  him  any  crimes.  He 
did  not  say  that  he  had  acquired  this 
property  by  dishonesty,  or  even  that  he 
was  unkind  or  uncharitable  ;  but  simply 
that  he  was  a  rich  man,  and  that  his 
riches  did  not  secure  him  from  death 
and  perdition. 

20,  21.  Beggar.  Poor  man.  The 
original  word  does  not  mean  beggar, 
but  simply  that  he  was  poor.  It  should 
have  been  so  translated  to  keep  up  the 
contrast  with  the  rich  man.  ^  JSfamed 
Lazarus.  The  word  Lazarus  is  He- 
brew, and  means  a  man  destitute  of 
help,  a  needy,  poor  man.  It  is  a  name 
given,  therefore,  to  denote  his  needy 
condition.  *^\  Laid  at  Ms  gate.  At  the 
door  of  the  rich  man,  in  order  that  he 
might  obtain  aid.  ^  Full  of  sores. 
Covered  with  ulcers  ;  aftlicted  not  only 
with  poverty,  but  with  loathsome  and 
offensive  ulcers,  such  as  often  are  the 
accompaniments  of  poverty  and  want. 
These  circumstances  are  designed  to 
show  how  different  was  his  condition 
from  that  of  the  rich  man.  He  was 
clothed  in  purple  ;  the  poor  man  was 
covered  with  sores :  he  fared  sumptu- 
ously ;  the  poor  man  was  dependent 
even  for  the  crumbs  that  fell  from  the 
rich  man's  table.  ^  The  dogs  came. 
Such  was  his  miserable  condiaon  that 
even  the  dogs,  as  if  moved  by  pity, 
came  and  licked  his  sores  in  kindness 
to  him.  These  circumstances  of  his 
misery  are  very  touching,  and  his  con- 
dition, contrasted  with  that  of  the  rich 
man,  very  striking.  It  is  not  affirmed 
that  the  rich  man  was  unkind  to  him 
or  drove  him  away,  or  refused  to  aid 
him.  The  narrative  is  designed  simply 
to  show  that  the  possession  of  wealth, 
and  all  the  blessings  of  this  life,  could 
not  exempt  from  death  and  misery,  and 
that  the  lowest  condition  amon^  mor- 
tals may  be  connected  with  liie  and 
happiness  beyond  the  grave.  There 
was  no  provision  made  for  the  helpless 
poor  in  those  days,  and  consequently 
they  were  often  laid  at  the  gates  of  thg 


A.  D.  33.] 


man's   table :    moieover, 
came  and  licked  his  sores, 

22  And  it  came  to  pass  that  tlie 
beggar  died,  and  was  carried  by  the 
-      aMatt.8.11.        6  Pr.14.32. 


CHAPTER  XVI. 

the   dog's 


121 


angels  into  Abraham's  bosom :  • 
the  ^  rich  man  also  died,  and  was 
buried. 

23  And  '^  in  hell  he  lifted  up  his 
cRe.l4.10,lJ. 


rich  and  in  places  of  public  resort  for 
charity.     See  Acts  iii.  2.     The  gospel 
has  been  the  means  of  all  the  public  i 
charity  now  made  for  the  needy,  as  it  i 
has  of  providing  hospitals  for  those  who 
are  sick  and  athicted.     No  pagan  nation  I 
ever  had  a  hospital  or  an   alms-house  I 
for  the  needy,  the  aged,  or  the  afflicted.  | 
Many  heathen  nations,  as  the  Hindoos  i 
and  the  Sandwich  Islanders,  destroyed  1 
their  aged  people  ;  and  all  left  their  poor  j 
to  the  miseries  of  public  begging,  and  j 
their  sick  to  the  care  of  their  friends  or  | 
to  private  charity.  | 

22.  Was  carried  bi/  the  angels.  The 
Jews  held  the  opinion  that  the  spirits  of 
the  righteous  were  conveyed  by  angels 
to  heaven  at  their  death.  Our  Saviour 
speaks  in  accordajice  with  this  opinion ; 
and  as  he  expressly  atfirms  the  fact,  it 
seems  as  proper  that  it  should  be  taken 
literally,  as  when  it  is  said  the  rich  man 
died  and  was  buried.  Angels  are  mi-  i 
nistering  spirhs  sent  forth  to  minister  to 
those  who  are  heirs  of  salvation  (Heb. 
i.  14),  and  there  is  no  more  improbabi- 
hty  in  the  supposition  that  they  attend 
departing  spirits  to  heaven,  than  that 
they  attend  them  while  on  earth. 
IT  Abraham^ s  bosom.  This  is  a  phrase 
taken  from  the  practice  of  reclining  at 
meals,  where  the  head  of  one  lay  on  the 
bosom  of  another,  and  it  denoted,  there- 
fore, intimacy  and  friendship.  See 
Note,  Matt,  xxiii.  6.  Also  John  xiii. 
23  ;  xxi.  20.  The  Jews  had  no  doubt 
that  Abraham  was  in  paradise.  To  say 
that  Lazarus  was  m  his  bosom  was, 
therefore,  the  same  as  to  say  that  he 
was  admitted  to  heaven  and  made  happy 
there.  The  Jews  moreover  boasted 
very  much  of  being  the  friends  of  Abra- 
ham and  his  descendants.  Matt.  iii.  9. 
To  be  his  friend,  was  in  their  view  the 
highest  honor  and  happiness.  Our  Sa- 
viour, therefore,  showed  them  that  this 
poor  and  afflicted  man  might  be  raised 
to  the  highest  happiness,  \vihle  the  rich, 
who  prided  them.se Ives  on  their  being 
descended  from  Abraham,  might  be 
•cast  away  and  lost  forever.  ^  Was 
buried.  This  is  not  said  of  the  poor 
man.    Burial  was  tliought  to  be  an  ho- 

VOL.  II, —  11 


nor,  and  funerals  were,  as  they  are  now, 
often  expensive,  splendid,  and  ostenta- 
tious. 'Fhis  is  said  of  the  rich  man  to 
show  that  be  had  every  earthly  he  nor, 
and  all  that  tlie  world  calls  happy  and 
desirable. 

23.  In  hell.  The  w^ord  here  trans- 
lated  hell  (Hades)  means  hterally  a  dark, 
obscure  place  :  the  place  where  "departed 
spirits  go,  but  especially  the  place 
where  wicked  spirits  go.  The  following 
circumstances  are  related  of  it  in  this 
parable:  1st.  It  is  far  off  from  the 
abodes  of  the  righteous.  Lazarus  was 
seen  afar  off.  2d.  It  is  a  place  of  tor- 
ment. 3d.  There  is  a  great  gulf  fixed 
between  that  and  heaven.  Ver.  26. 
4th.  The  sufiering  is  great.  It  is 
represented  by  tonnerit  in  a  flame.  Ver. 
24.  5th.  There  will  be  no  escape  from 
it.  Ver.  26.  The  word  hell  here  means, 
therefore,  that  dark,  obscure,  and  mise- 
rable place,  far  from  heaven,  where  the 
wicked  shall  be  punished  for  ever.  IF  He 
lifted  vp  his  eyes.  A  phrase  in  common 
use  among  the  Hebrev/s,  meaning  he 
looked.  Gen.  xiii.  10  ;  x\'iii.  2  ;  xxxi.  10. 
Dan.  viii.  3.  Luke  vi.  20,  ^  Being  in 
torment.  The  word  torment  means 
pai?i,  anguish  (I\Iatt.  iv.  24);  particularly 
the  pain  inflicted  by  the  ancients  in  or- 
der to  induce  men  to  make  confession 
of  their  crimes.  These  torments  or  tor- 
tures were  the  keenest  that  they  could 
inflict,  such  as  the  rack,  or  scourging, 
or  burning ;  and  the  use  of  the  word 
here  denotes  that  the  sufierings  of  the 
wicked  can  be  represented  only  by  the 
extremest  forms  of  human  suffering 
^  And  seeth  Abraham,  &c.  This  -was 
an  aggravation  of  his  misery.  One  of 
the  first  things  that  occurred  in  hell  was 
to  look  up  and  see  the  poor  man  that 
lay  at  his  gate,  completely  happy. 
What  a  contrast !  Just  nov/  he  was 
rolling  in  wealth,  and  the  poor  man  was 
at  his  gate :  he  had  no  expectation  of 
these  suiferings  ;  now  they  have  come 
upon  him,  and  Lazarus  is  happy,  and 
for  ever  fixed  in  the  paradise  of  God. 
It  is  more,  perhaps,  than  we  are  autho 
rized  to  infer,  that  the  wicked  will  see 
those  who  are  in  paradise.    That  they 


i22 


LUKE. 


[A.  D.  33. 


eyes,  being  in  t.nrnients,  and  seeth 
Abraham  afar  off',  and  Lazanis  in 
his  bosom  : 

24  And  he  cried  and  said,  Father 
Abraham,  have  mercy  on  me,  and 


will  know  that  they  are  there  is  certain  ; 
but  we  are  not  to  suppose  that  they  will 
be  so  near  together  as  to  be  seen,  or  as 
to  make  conversation  possible.  These 
circumstances  mean  that  there  will  be 
a  separation,  and  that  the  wicked  in  hell 
will  be  conscious  that  the  righteous, 
though  on  earth  they  were  poor  or  de- 
spised, will  be  in  heaven.  Heaven  and 
hell  will  be  far  from  each  other,  and  it 
will  be  no  small  part  of  the  misery  of 
the  one  that  it  is  far  and  for  ever  re- 
moved from  the  other. 

24.  Father  Abraham.  The  Jews  con- 
sidered it  a  signal  honor  that  Abraham 
was  their /af/ier  ;  that  is,  that  they  wore 
descendants  from  him.  Though  this 
man  was  now  in  misery,  yet  he  seems 
not  to  have  abandoned  the  idea  of  his 
relation  to  the  father  of  the  faithful. 
The  Jews  supposed  that  departed  spirits 
might  know  and  converse  with  each 
other.  See  Lightfoot  on  this  place. 
Our  Saviour  speaks  in  conformity  with 
that  prevaihng  opinion  ;  and  as  it  was 
not  easy  to  convey  ideas  about  the 
spiritual  world  without  some  such  rc- 

{iresentation,  he  therefore  speaks  in  the 
anguage  which  was  usual  in  his  time. 
We  are  not,  however,  to  suppose  that 
this  was  literally  true,  but  only  that  it 
was  designed  to  represent  more  clearly 
the  sufferings  of  the  rich  man  in  hell. 
IT  Have  mercy  on  me.  Pity  me.  The 
rich  man  is  not  represented  as  calling 
on  God.  The  mercy  of  God  will  be  at 
an  end  when  the  soul  is  lost.  Nor  did 
he  ask  to  be  released  from  that  place. 
Lost  spirits  k?ioio  that  their  sufferings 
will  have  no  end,  and  that  it  would  be 
in  vain  to  ask  to  escape  the  place  of 
torment.  Nor  does  he  ask  to  be  ad- 
mitted where  Lazarus  was.  He  had 
no  desire  to  be  in  a  holy  place,  and  he 
well  knew  that  there  was  no  restora- 
tion to  those  who  once  sink  down  to 
hell.  ^  Send  Lazanis.  This  shows 
how  low  he  was  reduced,  and  how  the 
circumstances  of  men  change  when 
they  die.  Just  before,  Lazarus  was 
laid  at  his  gate,  full  of  sores  Now  he 
is  happy,  m  heaven.     Just  before,  he 


send  Lazarus,  that  he  may  dip  the 
tip  of  his  linger  in  water,  and  cool 
my  tongue ;  *•  for  I  am  tormented  in 
this  flame.  ^ 

25    Bnt  Abraham  said.  Son,  re- 
a  Zec.14.12.      h  Is.G6.24.   Mar.9.44,  &c. 


had  nothing  to  give,  and  the  rich  man 
could  expect  to  derive  no  benefit  from 
him  ;  now  he  asks,  as  the  highest  favor, 
that  he  might  come  and  render  him  re- 
lief Soon  tlie  poorest  men  on  earth, 
if  they  are  the  friends  of  God,  will  have 
mercies  which  the  rich,  if  unprepared 
to  die,  can  never  obtain.  The  rich  will 
no  longer  despise  them  ;  they  would 
tlien  he  glad  of  their  friendship,  and 
would  beg  for  the  slightest  favor  at 
their  hands.  1^  Dip  the  tip,  &ic.  This 
was  a  small  favor  to  ask,  and  it  shows 
the  greatness  of  his  distress,  when  so 
small  a  thing  would  be  considered  a 
great  relief.  ^  Cool  my  to7igue.  The 
effect  of  great  heat  on  the  body  is  to 
produce  almost  insupportable  thirst. 
Those  who  travel  in  burning  deseria 
thus  suffer  inexpressibly  when  they 
are  deprived  of  water.  So  pai7i  of  any 
kind  produces  thirst,  and  particularly 
if  connected  with  fever.  The  sufferings 
of  the  rich  man  are,  therefore,  repre- 
sented as  producing  burning  thirst,  so 
much  that  even  a  drop  of  water  woTild 
be  refreshing  to  his  tongue.  We  can 
scarce  form  an  idea  of  more  distress  and 
misery,  than  where  this  is  continued 
from  one  day  to  another  without  relief. 
We  are  not  to  suppose  that  he  had  been 
guilty  of  any  particular  wickedriess  with 
his  tongue  as  the  cause  of  this.  It  is 
simply  an  idea  to  represent  the  natural 
effect  of  great  suffering,  and  especially 
suffering  in  the  midst  of  great  heat. 
^  I  am  tormefifed.  I  am  in  anf|uish,  in 
insupportable  distress.  ^  In  thi^  flame. 
The  lost  are  often  represented  as  suffer- 
ing m  flames,  because  fire  is  an  image 
of  the  severest  pain  that  we  know.  It 
is  not  certain,  however,  that  the  wicked 
will  be  doomed  to  suffer  in  material  iire. 
See  Note,  Mark  ix.  44. 

25.  Son.  This  is  a  representation 
designed  to  correspond  with  the  word 
father.  He  was  a  descendant  from 
Abraham  —  a  Jew  —  and  Abraham  is 
represented  as  calling  this  thing  to  his 
remembrance.  It  would  not  lessen  liis 
sorrows  to  remember  that  he  was  a 
son  of  Abraham,  and  that  he  ought  to 


k.  D.  33.] 


CHAPTER  XVI. 


125 


member  that  thou  in  thy  lifetime  "  :  from  hence  to  you  cannot;  neither  * 


receivedst  thy  good  things,  and 
ike-.vise  Lazanis  evil  things :  but 
now  he  is  comforted,  and  thou  art 
fermented. 

26  And  beside  all  this,  between 
us  and  you  there  is  a  great  gulf  liX' 


can  they  pass  to  us  that  would  come 
from  thence. 

27  Then  he  said,  I  pray  thee 
therefore,  father,  that  thou  wouldest 
send  him  to  my  father's  house  : 

28  For  I  have  five  brethren  ;  that 


ed  :  so  that  they  which  would  pass    he  may  testify  unto  them,  lest  they 
a  Job  21. 13.    Ps.73. 12-19.  c.6.24.  J  Eze.28.24. 


have  Uved  worthy  of  that  relation  to 
him.  IT  Eemember.  This  is  a  cutting 
word  in  this  placp.  One  of  the  chief 
Jorments  of  hell  will  be  the  remembrance 
of  what  was  enjoyed,  and  of  what  was 
done  in  this  world.  Nor  will  it  be  any 
mitigation  of  the  sutfering,  to  expend  an 
eternity  in  which  there  will  be  nothing 
else  to  do  day  or  night  but  to  remember 
what  was  done,  and  what  might  have 
been,  if  the  life  had  been  right,  ^  Thij 
cood  things.  That  is,  property,  splen- 
dor, honor.  ^  Evil  things.  Poverty, 
contempt,  and  affliction.  IT  Bztt  now, 
&ic.  How  changed  the  scene  !  How 
different  the  condition !  And  how  much 
better  was  the  portion  of  Lazarus  after 
all  than  that  of  tlie  rich  man  !  It  is 
probable  that  Lazarus  had  the  most  real 
happiness  in  the  land  of  the  living,  for 
riches  without  the  love  of  God  can 
never  confer  happiness  like  the  favor 
of  God,  even  in  poverty.  But  t!ie 
comforts  of  the  rich  man  are  now  gone 
for  ever,  and  the  joys  of  Lazarus  have 
just  commenced.  '07ie  is  to  be  com- 
torted,  and  the  other  to  be  tormented, 
to  all  eternity.  How  much  better, 
therefore,  is  poverty,  with  the  friend- 
ship of  God,  than  riches,  with  all  that 
the  world  can  bestow  !  And  how  fool- 
ish to  seek  our  chief  pleasures  only  in 
this  life ! 

26.  A  great  gulf.  The  word  trans- 
lated gulf  means  chasm,  or  the  broad, 
yawning  space  between  two  elevated 
objects,  or  two  precipices.  In  this 
place  it  means  that  there  is  no  v.'ay  of 
passing  from  one  to  the  other.  ^  Fixed. 
Strengthened,  made  firm,  or  immov- 
able. It  is  so  established  that  it  will 
never  be  movable  or  passable.  It  will 
for  efer divide  heaven  and  hell.  ^  Which 
ywuld  pass.  We  are  not  to  press  this 
passage  literally,  as  if  those  in  heaven 
would  desire  to  go  and  visit  the  wicked 
in  the  world  of  w^o.  The  simple  mean- 
ing of  the  statement  is,  that  there  can 


be  no  communication  between  the  one 
and  the  other — there  can  be  no  passing 
from  one  to  the  other.     It  is  impossible 
to   conceive   that   the  righteous  would 
desire  to  leave  their  abodes  in  glory  to 
go  and  dwell  in  the  world  of  wo — nor 
can  we  suppose  that  they  would  wish 
to  go  for  any  reason  unless  it  were  pos- 
sibTc   to   furnish   relief     That  will   be 
out  of  the  question.     Not  even  a  drop 
of  water  will  be  furnished  as  a  relief  to 
the  suflerer.     'A  Neither  can  they  pass  to 
us,  (fcc.     There  can-ie  no  doubt  that 
the  wicked  will  desire  to  pass  the  gulf 
that  divides  them  from  heaven.     They 
would  be  glad  to  be  in  a  state  of  happi- 
ness.    But  all  such  wishes  will  be  vain. 
How  can  men  believe  that  there  will  be 
!  a  restoration  of  all  the  wicked  to  hea- 
j  ven  ?    The  Saviour  solemnly  assures  U8 
;  that  there  can  be  no  passage  from  that 
world  of  wo  to  the  abodes  of  the  blessed. 
Yet  in  the  face  of  this,  many  Universal- 
ists  hold  that  hell  will  yet  be  vacated  of 
its  guilty  miUions,  and  all  its  miserable 
inhabitants  will  be  received  to  heaven  ! 
j  Who   shall    conduct  them   across  this 
gulf,  when  Jesus  Christ  says  it  cannot  be 
passed  ?     Who  shall  build  a  bridge  over 
that  yawning  chasm  w'hich  he  says  is 
'"fixedV     No.     If  there  is  any  thing 
certain  from  the  Scripture,  it  is,  that 
\  they  who  enter  hell  return  no  more  ; 
I  they  who  sink  there  sink  for  ever. 
!      27,  23.  Five  brethren.     The  number 
j  fve  is   mentioned  merely  to  preserve 
\  the  appearance  of  verisimibtude  in  the 
j  story.     It  is  not  to  be  spirituahzed,  nor 
are  we  to  suppose  that  it  has  any  hid- 
j  den  or    inscrutable    meaning.     IT  May 
testify  unto  them.      May  bear  v:it7iess 
to  them,  or  may  inform  them  of  what 
is  my  situation,  and  the  dreadful  con- 
sequences of  the  life  that  I  have  led. 
It  is  remarkable  that  he  did  not  ask  to 
go  himself     He  knew  that  he  could  not 
be  released,  even  for  so  short  a  time. 
His  condUion  was  fixed.     Yet  he  had 


124 


LUKE. 


LA.D.33. 


also  come  nto  this  place  of  tor- 
ment. 

29  Abraham  sailh  unto  him,  They 
•  have  ]Moses  and  the  prophets  ;  let 
them  hear  them. 
a  Is.34.16.   Jno.5.39. ^ 

no  wish  that  his  friends  should  suffer 
also,  and  he  supposed  that  if  one  went 
from  the  dead  they  would  hear  him. 

29.  Moses.  The  writings  of  jMoses. 
The  first  five  books  of  the  Bible.  IT  The 
prophets.  The  remainder  of  the  Old 
Testament.  What  the  prophets  had 
written.  IT  Hear  them.  Hear  them  speak 
in  the  scriptures.  Read  them,  or  hear 
them  read  in  the  synagogues,  and  at- 
tend to  what  they  have  delivered. 

30.  Nay.  No.  They  will  7iot  hear 
Moses  and  the  prophets.  They  have 
heard  them  so  long  in  vain,  and  there  is 
no  prospect  now  that  they  will  attend 
to  the  message.  But  if  one  should  go 
to  them  directly  from  eternity,  they  will 


30  And  he  said,  Nay, .father 
Abraham:  but  if  one  went  unto 
them  from  the  dead,  they  will  re- 
pent. 

31  And  he  said  unto  him,  If  * 

b  2  Cor.4.3. 


poor,  be  undistinguished  from  common 
dust,  and  be  unknown. 

5th.  We  should  not  envy  the  con- 
dition of  the  rich. 

"  On  slippery  rocks  I  see  them  stand, 
And  fiery  billows  roll  below. 

Now  let  them  boast  how  tall  they  rise  i 

I'll  never  envy  them  a^ain  ; 
There  they  may  stand  with  hanchty  eyc!-, 

Till  they  plunge  deep  in  endless  pain 

Their  fancied  joys  how  fast  tliey  fiee, 
Like  dreains.  as  fleeting  and  as  vain  ; 

Their  songs  of  softe.>t  harmony 
Are  but  a  prelude  to  their  pain." 

6th.  We  should  strive  for  a  better  in- 


hear  him.     The  novelty  of  the  message    heritance  than  can  be  possessed  in  this 
would  attract  their  attention,  and  they    bfe. 


would  hsten  to  what  he  would  say. 

31.  Be  persuaded.  Be  convinced  of 
the  truth,  and  of  the  danger  and  folly 
of  their  way,  and  the  certainty  of  their 
sufl'ering  hereafter,  and  be  induced  to 
turn  from  sin  to  holiness,  and  from  Satan 
unto  God. 

From  this  impressive  and  instructive 
parable  we  may  learn  : 

1st.  That  the  souls  of  men  do  not  j 
die  with  their  bodies. 

2d.  That  the  souls  of  men  ox e  con- 
scious  after  death  ;  that  they  do  not 
sleep,  as  some  have  supposed,  till  the 
morninff  of  the  resurrection. 

3d.  That  the  righteous  are  taken  to 
a  place  of  happiness  immediately  at 
death,  and  the  wicked  consigned  to 
misery. 

4th.  Thai  wealth  does  not  secure 
from  death, 

"  How  vain  are  riches  to  secure 
Tiieir  haughty  owners  from  the  grave!" 

The  rich,  the  beautiful,  the  gay,  as 
well  as  the  poor,  go  down  to  the  grave. 
All  their  pomp  and  apparel ;  all  their 


"Now  I  esteem  their  mirth  and  wine 
Too  dear  to  purchase  with  my  blood  ; 
Lord,  'tis  enough  that  thou  art  mine— 
My  life,  my  portion,  and  my  God." 

7th.  The  sufferings  of  the  wicked  in 
hell  will  be  indescribably  great.  Think 
what  is  represented  by  tormeiit,  by 
burning  flame,  by  insupportable  thirst 
by  that  state  where  a  single  drop  of 
water  would  afford  relief  Remember 
that  all  this  is  but  a  representation  of 
the  pains  of  the  damned,  and  that  this 
will  have  no  intermission,  day  or  night, 
but  will  continue  from  year  to  year, 
and  age  to  age,  without  any  end,  and 
you  have  a  faint  view  of  the  sufferings 
of  those  who  are  in  hell. 

8th.  There  is  a  place  of  sufferings 
beyond  the  grave — a  hell.  If  there  is 
not,  then  this  parable  has  no  meanmg. 
It  is  impossible  to  make  any  thing  of  it 
unless  it  be  designed  to  teach  that. 

9th.  There  will  never  be  any  escape 
from  those  gloomy  regions.  There  is  a 
gulf  ^xcd— fixed,  not  movable.  Nor 
can  any  of  the  damned  beat  a  pathway 
honors,  their  palaces,  and  their  gold  I  across  "this  gulf  to  the  world  of  holiness, 
cannot  save  them.  Death  can  as  easily  j  10th.  We  see  the  amazing  folly  of 
find  his  way  into  the  splendid  mansions  those  who  suppose  there  may  be  an  end 
of  the  rich  as  into  the  cottages  of  the  to  the  sufferings  of  the  wicked,  and 
poor  ;  and  the  rich  shall  turn  to  the  :  who,  on  that  supposition,  seem  willing 
Bainc  corruption,  and  soon,   Ukc  the  '.  to  go  dowa  to  hcU  to  suffer  a  long  time 


Pl.  D.  33.] 


CHAPrER  XVll. 


125 


they  hear  not  ISIoses  and  the  pro-  I  3  Take  heed  to  yourselves :  If 
phets,  neither  will  «  they  be  per-  j  thy  brother  trespass  against  thee, 
suaded  though  one  rose  from  the  j  rebuke  ^  him ;  and  if  he  repent,  for- 
dead. 

CHAPTER  XVII. 
niHEN  said  he  unto  the  disci-   seven   times   in  a  day,   and 


cfive  him. 

4  And  if  he  trespass  against  thee 
seven 


J-  pies,  It  ^  is  impossible  but  |  times  in  a  day  turn  again  to  thee, 
that  offences  will  come:  but  woe  saying,  I  repent;  thou  '^  shalt  for 
u7ito  him  through  whom  they  come!    give  him. 

2  It  were  better  for  him  that  a  i      5  And  the  apostles  said  unto  the 
mill-stone  were   hanoed   about  his    Lord,  Increase  *  our  faith. 


neck,  and  he  cast  into  the  sea,  than 
that  he  should  offend  one  of  these 
little  ones. 

a  Jno.12.10,11.  '  b  Matt.lg.C,?.  Mar.9.42. 
c  Le.  19.17^ 

rather  than  go  at  once  to  heaven.     If 
man   were   to   suflbr  but   a    thousand 
years,  or  even  one  year,  why  should  he  1 
be  so  foolish  as  to  choose  that  suffering,  | 
rather  than  go  at  once  to  heaven,  and  I 
be  happy  at  once  when  he  dies  ?  | 

11th.  God  gives  us  warning  sufBcient  [ 
to  prepare  for  death.  He  has  sent  his 
word,  his  servants,  his  Son ;  he  warns 
us  by  his  Spirit  and  his  Providence  ;  by 
the  entreaties  of  our  i'riends,  and  by  the 
death  of  sinners;  he  offers  us  heaven, 
and  he  threatens  hell.  If  all  this  will 
not  move  sinners,  what  would  do  it  ? 
There  is  nothing  that  would. 

r2th.  God  will  give  us  nothing  fur- 
ther to  warn  us.  No  dead  man  will  . 
come  to  life  to  tell  us  of  what  he  has 
seen.  If  he  did,  we  would  not  believe 
bun.  Religion  appeals  to  man,  not  by 
ghosts  and  In'ghtful  apparitions.  It  ap- 
peals to  their  ^reason,  their  conscience, 
their  hopes,  and  their  fears.  It  sets  life 
and  death  soberly  before  men,  and  if 
they  will  not  choose  the  former,  they 
must  die.  If  you  will  not  hear  the  Son 
of  Gt)d,  and  the  truth  of  the  scriptures, 
there  is  nothing  which  you  will  or  can 
hear  ;  you  will  never  he  persuaded,  and 
»vill  never  escape  the  place  of  torment. 

CHAPTER  XVll. 

1,2.  It  is  impossible.  It  cannot  l)ut 
happen.  Such  is  the  state  of  things 
that  it  will  he.  See  these  verses  ex- 
plained in  Matt,  xviii.  6,  7. 

3,  4.  SeeMatt.xviii.  15,  21,22.  Tres- 
pass against  thee.  Sin  against  thee, 
or  does  any  thing  that  gives  you  an  of- 
fence or  does  you  an  injury.  ^  Rebuke. 
Reprove.  Go  and  tell  him  his  fault, 
11* 


6  And  the  Lord  said,  If  ^  ye  had 
faith  as  a  grain  of  mustard-seed,  ye 
might  say  unto  the  sycamine-tree, 

dMatt.6.12,t4.  Col.3.13.  e  He.12.2. 
/Matt.  17.20.  21.21.    Mar.9.23.  11-23.       

and  seek  an  explanation.  Acquaint 
him  with  what  has  been  the  effect  of 
his  conduct,  and  the  state  of  your  feel- 
ings, that  he  may  acknowledge  his  er- 
rors and  repent. 

5.  hicrease  our  faith.  This  duty  ol 
forgiving  offences  seemed  so  difficult  to 
the  disciples,  that  they  felt  the  need 
strongly  of  an  increase  of  fahh ;  they 
felt  that  they  were  prone  themselves  to 
harbor  resentments,  and  tjiat  it  required 
an  additional  increase  of  true  religion  to 
enable  them  to  comply  with  the  require- 
ments of  Jesus.  We  may  learn  from 
this,  1st.  That  Jesus  had  the  power  of 
increasing  the  faith  of  his  people. — 
Strength  comes  from  him,  and  especi- 
ally strength  to  believe  the  gospel. 
Hence  he  is  called  the  Author  and  Fin' 
isher  of  our  faith.  Heb.  xii.  2.  2d.  The 
duty  of  forgiving  offences  is  one  of  the 
most  difficult  duties  of  the  Christian 
religion.  It  is  so  contrary  to  our  native 
feelings,  and  to  proud,  corrupt  nature,  it 
implies  such  true  nobleness  of  soul,  and 
elevation  above  the  petty  feelings  of 
malice  and  revenge,  and  is  so  contrary 
to  the  received  maxims  of  the  world 
which  teach  us  to  cherish  rather  than 
forgive  the  memory  of  offences,  that  it 
is  no  wonder  our  Saviour  dwells  much 
on  this  duty,  and  so  strenuously  insists 
on  it  in  order  to  our  ha\ing  evidence 
that  our  hearts  have  been  changed. 
Some  have  thought  that  this  prayer 
that  he  would  increase  their  faith,  re- 
fers to  the  power  of  working  miracles, 
and  especially  to  the  case  recorded  in 
Matt.  xvii.  16—20. 

6.  See  Matt.  xvii.  20.  Sycamine-tree. 
This  nime,  as  well  as  sycamore,  ia 


126 


LUKE. 


[A.  D.  33 


Be  thou  plucked  up  by  the  root,  and 
be  thou  planted  in  the  sea,  and  it 
should  obey  you. 

given  among  us  to  the  large  tree  com- 
monly called  the  buttonwood.  But  the 
tree  here  mentioned  is  diiferent.  The 
Latin  Vulgate  and  the  Syriac  versions 
translate  it  mulberry-tree.  It  is  said  to 
have  been  a  tree  that  commonly  grew 


7  But  which  of  you,  having  a 
servant  ploughing,  or  feeding  cattle, 
will  say  unto  him  b}^  and  by,  when 

of  a  mulberry-tree,  but  bearing  a  spe- 
cies of  tigs.  This  tree  was  common  in 
Palestine  also.  It  is  probable  that  our 
Lord  was  standing  by  one  as  he  ad- 
dressed these  words  to  his  disciples. 
The  following  cut  will  furnish  a  view 


in  Egypt,  of  the  size  and  appearance  i  of  the  Sycamore-tree  and  its  fruit 


7.  Having  a  servant,  &c.  This  pa- 
rable seems  to  have  been  spoken  with 
reference  to  the  rewards  which  the  dis- 
ciples were  expecting  in  the  kingdom 
of  the  Messiah.  The  occasion  on  which 
it  was  spoken  cannot  be  ascertained. 
It  does  not  seem  to  have  any  particular 
connexion  with  what  goes  before.  It 
may  be  supposed  that  the  disciples  were 
Bomewhat  impatient  to  have  the  king- 
dom, restored  to  Israel  (Acts  i.  6),  that 
is,  that  he  would  assume  his  kingly 
power,  and  that  they  were  impatient  of 
the  delay,  and  anxious  to  enter  on  the 
rewards  which  they  expected,  and  which 
they  not  improbably  were  expecting  in 
consequence   of  their    devoiedness   to 


him.  In  answer  to  these  expectations, 
Jesus  spoke  this  parable,  showing  them: 
1st.  That  they  should  be  rewarded,  as 
a  servant  would  be  provided  for,  but, 
2d.  That  this  was  not  \.\\e  frst  thing; 
that  there  was  a  proper  order  of  things, 
and  thus  it  might  be  delayed,  as  a  ser- 
vant would  be  provided  for,  but  at  the 
proper  time,  and  at  the  pleasure  of  the 
master  ;  and,  3d.  That  this  reward  was 
not  to  be  expected  as  a  matter  oi  merit, 
but  would  be  given  at  the  good  pleasure 
of  God,  for  they  were  but  unprofitable 
servants.  ^  By  and  by.  This  should 
have  been  translated  immediately.  He 
would  not  as  the  first  thing,  or  as  soon 
as  he  returned  from  the  field,  direct  him 


A.  D  .S3.] 


CHAPTER  XVII. 


127 


he  is  come  from  the  field,  Go,  and 
sit  down  to  meat] 

8  And  will  not  rather  say  unto 
him,  Make  ready  wherewith  I  may 
sup,  and  gird  thyself,  and  serve  me 
till  I  have  eaten  and  drunken;  and 
afterward  thou  shall  eat  and  drink  ] 

9  Doth  he  thank  that  servant  be- 
cause he  did  the  things  that  were 
commanded  him  ?     I  trow  not, 

10  So  likewise  ye,  v/hen  ye  shall 
have  done  all  those  things  which 
are  commanded  you,  say,  We  are  " 
unprofitable  servants ;  we  have  done 
^hat  which  was  our  duty  to  do. 

11  And  it  came   to   pass   as   he 

a  Job22.3.  35.7.  Ps.lG.-2,3.  Is.f)4.G.  Eo.lJ, 
35.  lCo.9.16,17.       6c.y.51,52.    Jno.4.4. 

f.o  eat  and  drink.  Hungry  and  weary 
he  might  be,  yet  it  would  be  proper  for 
him  first  to  attend  upon  his  master.  So 
llie  apostles  were  not  to  be  impatient 
because  they  did  not  at  once  receive  the 
reward  to  which  they  were  looking. 
^  To  meat.  To  eat.  Or  rather,  place 
thyself  at  the  table. 

8.  /  may  sup.  Make  ready  my  sup- 
per. *^  Gird  t/'.i/self.  See  Note,  Luke 
xn.  37. 

9.  Itrotvnot.  ltki7iknQt;  or  I  sup- 
pose not. 

10.  Are  unprofitable  ser\'ants.  We 
have  conferred  no  favor.  We  have  mer- 
ited nothing,  and  have  not  he^iefiled  God, 
or  laid  him  under  obligatio7i.  If  he  re- 
v/ards  us.  it  will  be  matter  of  unmerited 
favor.  This  is  true  in  relation  to  Christ- 
ians in  the  following  respects  :  1st.  Our 
services  are  not  profdable  to  God  (Job 
xxii.  2) ;  he  nesds  not  our  aid,  and  his 
essential  happiness  will  not  be  increased 
by  our  eflbrts.  2d.  The  grace  to  do  his 
will  comes  from  him  only,  and  all  the 
praise  of  that  will  be  due  to  him.  3d. 
All  that  v.-e  do,  is  what  is  our  dutij;  we 
cannot  lay  claim  to  having  rendered  any 
service  that  v/ill  hind  him  to  show  us 
favor  ;  and,  4th,  our  best  services  are 
mingled  with  imperfections.  We  come 
short  of  his  glory,  (Rom.  iii.  23) ;  we  do 
not  serve  him  as  humbly,  and  cheerful- 
ly, and  faithfully  as  we  ought ;  we  are 
far,  very  far  from  the  example  set  us  by 
the  Saviour,  and  if  we  are  saved  and 
rewarded,  it  will  be  because  God  will 
be  mf-rcif\ii  to  our  unriDrhtp^us5ies>?,  and 


j  went  to.  Jerusalem,  that  he  passed 
I  through  the  midst  of  Samaria  ^  and 
Galiiee- 

12  And  as  he  entered  into  a  cer- 
tain village,  there  met  him  ten  men 
that  were  lepers,  which  stood  afar  ' 
off: 

13  And  they  lifted  up /^?V  voices, 
and  said,  Jesus,  Master,  have  mercy 

j  on  us. 

j  14  And  when  he  saw  them,  he 
i  said  unto  them,  Go  shew  •*  your- 
;  selves  unto  the  priests.  And  it 
j  caine  to  pass,  that,  as  '  they  went, 
they  were  cleansed. 

I  c  Le.13.46.  d  Le.13.2.  14.3.  Matt.8.4.  c. 
I5.14.       €2Ki.5.14.   Is.65.24. 


will  remember  our  iniquities  no  more. 
Heb.  viii.  12. 

11.  Them  idst  of  Samaria  and  Galilee. 
He  went  from  'Gahlee  and  probably 
travelled  through  the  chief  villages  and 
towns  in  it,  and  then  left  it ;  and  as  Sa- 
maria was  situated  between  Galilee  and 
Jerusalem,  it  v>as  necessary  to  pass 
through  it.  Or  it  may  mean,  that  he 
I  passed  along  on  the  borders  of  each  to- 
I  wards  the  river  Jordan,  and  so  passed 
in  the  midst,  i.  e.  hftueen  Galilee  and 
Samaria.  This  is  rendered  more  proba- 
ble from  the  circumstance  that  as  he 
went  from  GaUlee,  there  would  have 
been  no  occasion  for  saying  that  he  pass- 
ed through  it,  unless  it  be  meant  through 
the  confines  or  borders  of  it,  or  at  least 
it  would  have  been  mentioned  before 
1  Samaria. 

!  12.  There  met  him.  They  v/ere  in  his 
i  way,  or  they  were  in  his  path,  as  he  was 
I  entering  the  village.  They  were  not 
I  allowed  to  enter  the  village  while  they 
j  were  afHicted  with  the  leprosy.  Lev. 
j  xiii.  46.  Num.  v.  2,  3.  IF  Lepers.  See 
I  Note  on  Matt.  viii.  2.  ^  Stood  afar  off. 
j  At  a  distance,  as  they  were  required  by 
law.  They  were  unclean,  and  it  was 
not  lawful  for  them  to  come  near  to 
those  who  were  in  health.  As  Jesus 
was  traveUing,  they  were  also  walking 
in  the  contrary  way,  and  seeing  hira, 
and  kno\sn[ng  that  they  were  unclean, 
they  stopped,  or  turned  aside,  so  that 
they  might  not  expose  others  to  the  con- 
tagion. 

14,  Go   show   yourselves,    Sec.    Bee 


128 


LUKE. 


[A.  D.  33. 


15  And  one  of  them,  when  he 
saw  that  he  was  healed,  turned 
back,  and  with  a  loud  voice  glori- 
fied "  God, 

16  And  fell  down  on  h/s  face  at 
his  feet,  giving-  him  thanks  :  and  he 
vras  a  *  Samaritan. 

a  Ps.30.1,2.      b  Ji\o.4.39-42. 

Matt.  viii.  4.  By  this  command  he  gave 
them  an  implied  assurance  that  they 
would  be  healed.  For  the  design  tbr 
v.-hich  they  were  to  go  was  to  exhibit 
the  evidence  that  they  were  restored, 
and  to  obtain  permission  from  the  priest 
to  mingle  again  in  society.  It  may  also 
be  observed  that  this  required  no  small 
measure  of  faith  on  their  part,  for  he 
did  not  first  heal  them,  £uid  then  tell 
them  to  go  ;  he  told  them  to  go  without 
expressly  assuring  them  that  they  would 
be  healed,  and  without  as  i^l  any  evi- 
dence to  shov/  to  the  priest. — So  sinners, 
defiled  with  the  leprosy  of  sin,  should 
put  faith  in  the  Lord  Jesus,  and  obey  his 
commands,  with  the  fullest  confidence 
that  he  is  able  to  heal  them,  and  that  he 
will  da  it,  if  they  follow  his  directions ; 
and  that  in  due  time  they  shall  have  the 
fullest  evidence  that  their  peace  is  made 
v.ith  God,  and  that  their  souls  shall  by 
him  be  declared  free  from  the  defilement 
of  sin.  '^\  Were  cleajised.  Were  cured, 
or  made  whole, 

15,16.  Oneofthem,  Slc.  This  man, 
sensible  of  the  p'ower  of  God,  and  grate- 
ful for  his  mercies,  returned  to  express 
his  gratitude  to  God,  for  his  goodness. 
Instead  of  obe}ing  at  once  the  letter  of 
the  command,  he  first  expressed  his 
thanks  to  God,  and  to  his  ^reat  benefac- 
tor. There  is  no  evidence,  however,  that 
he  did  not,  after  he  had  given  thanks  to 
God,  and  had  poured  out  his  joy  at  the 
feet  of  Jesus,  go  to  the  priest  as  he  was 
directed.  Indeed  he  could  not  have 
been  restored  to  society  without  doing  it. 
But  he  first  poured  out  his  thanks  to 
God,  and  gave  him  praise  for  his  won- 
derful recovery.  The' first  duty  of  sin- 
ners, after  they  have  been  forgiven,  and 
have  the  hope  of  eternal  life,  is  to  pros- 
trate themselves  at  the  feet  of  their  Great 
i'enefactor,  and  to  consecrate  them- 
selves to  his  service.  Then  let  them  go 
and  show  to  others  the  evidence  that 
they  are  cleansed.  Let  them  go  and  min- 
gle, like  a  restored  leper,  with  their  fam- 
ilies and  friends,  and  show  by  the  purity 
and  holiness  of  their  lives  how  great  is 


17  And   .Tesns    answering  said, 
"Were  there  not  ten  cleansed"?  hut 


'here 


the 


18  There  are  not  *  found  that 
returned  to  give  glory  to  God  save 
this  stranger. 

cPs.106.ja 


the  mercy  that  has  clcinsed  tlrpm.  IT  He 
was  a  Samaritan.  See  Note,  Matt.  x.  5. 
!  This  rendered  his  conduct  more  remark- 
able and  striking  in  the  sight  of  the  Jews, 
They  considered  the  Samaritans  as  pe- 
cuharly  wicked,  and  themselves  as  pe- 
culiarly holy.  This  example  showed 
them,  like  the  parable  of  the  good  Sa- 
maritan, that  in  this  they  were  mistaken. 
And  one  design  of  this  seems  to  have 
been  to  break  down  the  oppositimi  be- 
tween the  Jews  and  Samaritans,  and  to 
bring  the  former  to  more  charitable 
judgment  respecting  the  latter. 

17,  18.  Where  are  the  nine  ?  Jesu? 
had  commanded  them  to  go  to  the  priest , 
and  they  were  probably  literally  obey- 
ing the  commandment.  They  were 
impatient  to  be  healed,  and  selfish  in 
wishing  it,  and  had  no  gratitude  to  God, 
or  their  benefactor,  Jesus  did  not  for- 
hid  their  expressing  gratitude  to  him  for 
his  mercy.  He  rather  seems  to  reprove 
them  for  not  doing  it. — One  of  the  first 
feehngs  of  the  sinner  cleansed  from  sin, 
is  a  desire  to  praise  liis  great  benefactor. 
And  a  real  willingness  to  obey  his  com- 
mandments, is  not  inconsistent  with  a 
v/ish  to  render  thanks  to  him  for  his 
mercy.  With  w'hat  singular  propriety 
may  this  question  now  be  asked— ti-'^ere 
are  the  nine  ?  And  what  a  striking  il- 
lustration is  this  of  human  nature,  and 
of  the  ioCTatitude  of  men!  One  had 
come  back  to  give  thanks  for  the  favor 
bestowed  on  him ;  the  others  were 
heard  of  no  more.  So  now.  When 
men  arc  restored  from  dangerous  sick- 
ness, here  and  there  one  comes  to  give 
thanks  to  God  —  but  'where  are  the 
nine  ?'  Vv'hen  men  are  defended  from 
danger ;  when  they  are  recovered  from 
the  perils  of  the  sea ;  when  a  steamboat 
is  destroyed  and  a  large  part  of  crew 
and  passengers  perish,  here  and  there 
one  of  those  who  are  saved  acknowledg- 
es the  goodness  of  God,  and  renders 
him  praise.  But  vyhere  are  Uie  mass  of 
them  ?  They  give  no  thanks  ;  they  of- 
fer no  praise.  They  go  about  their  usual 
employments,  to  mingle  in  the  scener 


A.  D.  33.] 


OIIAPTER  XVTI. 


129 


19  And  he  said  unto  him,  Arise, 
^o  thy  way  :  thy  "■  faith  hath  made 
Thee  whole. 

•20  And  ^Yhen  he  was  demanded 
of  the  Pharisees  when  the  kingdom 
of  God  shoukl  come,  he  answered 

a  Matt.9.22.      ^  or,  witk  outicard  skew. 

of  pleasure  and  of  sin,  as  if  nothing  liad 
occurred.  Few,  few  of  all  who  have 
been  rescued  from  '  threatening  graves' 
feel  their  obligation  to  God,  or  ever  ex- 
press it.  They  forget  their  Great  Bene- 
factor ;  perhaps  the  mentioj  i  of  his  name 
is  unpleasant,  and  they  scorn  the  idea 
that  they  are  under  any  obligations  to  \ 
God.  Such,  alas,  is  man,  ungrateful  j 
man  !  IT  This  stranger.  This  foreign- 
er ;  or  rather  this  alien,  or  this  man  of! 
another  tribe.  In  the  Syriac  version 
"  this  one  who  is  of  a  foreign  people." 
This  man  who  might  have  been  least 
expected  to  have  expressed  this  gratitude 
to  God.  The  most  unhkely  characters 
arc  often  found  to  be  most  consistent^ 
and  grateful.  INIen  from  whom  we 
v.'ould  expect  least  in  religion,  are  often 
so  entirely  changed  as  to  disappoint  all 
our  expectations,  and  to  put  to  shame 
those  who  have  been  most  highly  fa- 
vored. The  poor  often  thus  put  to  shame 
the  rich  ;  the  ignorant  the  learned ;  -and 
even  the  young  the  aged. 

19.  Go  thy  way.  To  the  Priest  —  for 
without  his  certificate  he  could  not  again 
be  restored  to  the  society  of  his  friends, 
or  the  public  worship  of  God.  Having 
now  appropriately  expressed  your  grati- 
tude, go  to  the  priest,  and  obey  the 
law  of  God.  Renewed  sinners,  while 
their  hearts  overflow  with  gratitude  to 
Jesus,  should  cxpi-ess  that  gratitude  by 
obeying  God,  and  engaging  in  the  ap- 
propriate duties  of  their  calling,  and  of 
religion. 

20.  Was  demanded.  Was  asked. 
^  Of  the  Pharisees.  This  was  a  mat- 
ter of  much  importance  to  them,  and 
they  had  taught  that  it  would  come 
v.-ith  parade,  and  pomp.  It  is  not  un- 
likely that  they  asked  this  merely  in 
ccnitcmpt,  and  for  the  purpose  of  draw- 
"ng  out  something  that  should  expose 
him  to  ridicule.  ^  The  hingdom  of 
God.  The  reign  of  God  ',  or  the  dispen- 
sation under  the  Messiah.  .See  Note, 
Matt.  iii.  2.  IT  With  observation.  With 
scrupulous  and  attentive  looking  for  it. 
Or  Vvith  such  an  appearance  a?  to  at- 


them,  and  said,  The  kingdom  ot  God 
Cometh  '  not  with  observation. 

21  Neither  shall  they  say,  Lo 
here  !  or,  Lo  there  !  for,  behold,  the 
*  kingdom  of  God  is  ^  within  yoQ. 

b  Ro. 14.17.       '^or,  among  you.  Jno.1.26. 

tract  observation  —  that  is,  with  great 
pomp,  majesty,  splendor.  He  did  not 
deny  that," according  to  their  views,  the 
time  was  drawing  near ;  but  he  denied 
that  it  would  come  in  the  manner  in 
which  they  expected.  The  Messiah 
would  not  come  whh  pomp,  hke  an 
earthly  prince ;  perhaps  not  in  such  a 
manner  as  to  be  discerned  by  the  eyes 
of  sagacious  and  artful  men,  who  were 
expecting  him  in  a  way  agreeable  to 
their  own  feeUngs.  The  kingdom  of  God 
is  within  men — and  it  makes  its  way  not 
by  pomp  and  noise,  but  by  silence,  de- 
cency, and  order.     1  Cor.  xiv.  40. 

2l"  Lo  here,  or  lo  there  !  When  an 
earthly  prince  visits  different  parts  of 
his  territories,  he  does  it  with  much 
pomp.  His  movements  attract  much 
observation,  and  become  the  commpn 
topic  of  conversation.  The  inquiry  is, 
where  is  he  ?  Which  way  will  he  go  ? 
And  it  is  a  matter  of  important  newi 
to  be  able  to  say  where  he  is.  Jesus 
says  that  the  IMessiah  would  not  come 
in  that  manner.  It  would  not  be  with 
such  pomp,  and  conversation.  It  would 
be  silent — obscure — and  attracting  com- 
paratively little  notice.  Or  the  passage 
may  have  reference  to  the  custom  of 
\he  pretended  Messiahs,  who  appeared 
in  this  manner.  They  said  that  in  this 
place,  or  in  that ;  in  this  mountain,  or 
that  desert,  they  would  show  signs  that 
should  convince  the  people  that  they 
were  the  Messiah.  Compare  Notes  on 
Acts  v.  36,  37.  ^  Is  within  you.  This 
is  capable  of  two  interpretations.  Isf. 
The  reign  of  God  is  w  the  heart  and 
mind.  It  does  not  come  with  pomp 
and  splendor,  like  the  reign  of  tempo- 
ral kings,  merely  to  control  the  exter- 
nal actions  and  strike  the  senses  of  men 
v.-ith  av.e — but  it  reigns  in  the  heart  by 
the  law  of  God  ;  it  sets  up  its  dominion 
over  the  passions,  and  brings  every 
thought  into  captivity  to  the  obedience 
of  Christ.  2d.  It  may  mean  the  new 
dispensation  is  even  now  among  yoir. 
The  Messiah  has  come.  Jolm  has 
ushered  in  the  kingdom  o .'  God ;  and 


130 


LUKE. 


[A.  D.  S3. 


22  And  he  baid  unto  the  disci- 
ples, The  **  days  will  come  when  ye 
shall  desire  to  see  one  of  the  days 
of  the  Son  of  man,  and  ye  shall  not 
see  it. 

23  And  '  they  shall  say  to  you, 
See  here  ;  or,  See  there  :  go  not  al- 
ter them^  nor  follow  ihem. 

24  For  as  the  lig-htning,  that 
lighteneth  out  of  the  one  part  under 
heaven,  shineth  unto  the  other  ^a;-/ 
under  heaven ;  so  shall  also  the  Son 
of  man  be  in  his  day. 

25  But  *=  first  must  he  suffer  many 

a  Matt. 19.15.  h  Matt.24.23,&c.  Mar.l3. 
21.  C.21  8.      c  x\Iar.8.31.  c.9.2-2. 

you  are  not  to  expect  the  appearance  of 
the  Messiah  with  great  pomp  and  splen- 
dor, for  he  is  now  among  you.  Most 
critics  at  present  incline  to  this  latter 
interpretation.  The  ancient  versions 
chiefly  follow  the  former. 

22.  The  days   will  come.     He   here 
takes  occasion  to  direct  the  minds  of 
his  disciples  to  the  days  of  vengeance 
which  were  about  to  fall  on  the  Jewish 
nation.     Heavy   and    calamitous   days 
Bhall  befall  the  Jewish  people,  and  you 
will  desire  a  deliverer.     ^  Ye  shall  de- 
sire.    You  who  are  now  my  professed 
followers.     Who    now   number  your- 
selves among  my  disciples.     IT  O/ie  of 
the  days  of  the  Son  of  man.     The  Son 
of  man  here  means  the  Messiah,  with- 
out affirming  that  he  was  the  Messiah. 
Such  shall  be  the  calamities  of  those 
times  ;  so  great  shall  be  the  afflictions, 
and  persecutions,  that  you  will  greatly 
desire  a  deliverer — one  who  shall  come 
to  you  in  the  character  in  which  you  | 
have  expected  the  Messiah  would  come,  j 
and  who   should  deliver  you  from  the  ' 
power  of  your  enemies.     And  at  that  '. 
time  in  the  midst  of  these  calamities,  i 
men  shall  rise  up  pretending  to  he  the  j 
Messiah,  and  to  be  able  to  deliver  you.  ' 
In  view  of  this,  he  takes  occasion  to  i 
caution  ihem   against  being  led  astray 
by  them.     ^  Ye  shall  not  see  it.     Ye 
shall  not  see  such  a  day  of  deliverance 
—such  a  Messiah  as  the  nation  has  ex- 
pected, and   such   an  interposition  as  , 
/ou  would  desire.  | 

23,  24.  And  they  shall  say,  &c.  Many 
false   Christs,   according  to  Josephus,  ' 
appeared  about  that  time  attempting  to 


I  things,  and  be  rejected  of  this  g^ene- 

1  ration. 

I      26  And  as  it  was  ^  in  the  days 

of  Noe,  so  shall  it  be  also  in  the 

days  of  the  Son  of  man. 

27  They  did  eat,  they  drank, 
they  married  waves,  they  were  given 
in  marriage,  until  the  day  that  Noe 
entered  into  the  ark,  and  the  flood 
came  and  destroyed  them  all. 

28  Likewise  also  as  it  was  in  the 
days  of  Lot;  they  did  eat,  they 
drank,  they  bought,  they  sold,  they 
planted,  they  builded  : 

dGe.7.n,23. 


lead  away  the  people.  See  Notes  on 
Matt.  xxiv.  23—27.  ' 

25.  See  Note,  Mark  viii.  31. 

26,  27.  See  Note,  Matt.  xxiv.  37—39. 
28—30.    They   did   eat,   &c.     They 

were  busy  in  the  affairs  of  this  life,  as 
if  nothing  were  about  to  happen.  H"  The 
same  day,  &c.  See  Gen.  xLx.  23 — 25. 
^  It  rained.  The  word  might  have 
been  rendered  he  rained.  In  Genesis 
it  is  said  that  the  Lord  did  it.  II  Firt 
and  brimstone.  God  destroyed  Sodom 
on  account  of  its  great  wickedness.  He 
took  vengeance  on  it  for  its  sins ;  and 
the  example  of  Sodom  is  set  before 
men  to  deter  them  from  commuting 
great  transgressions,  and  as  Vi  full  proof 
that  God  will  punish  the  guilty.  See 
Jude  7;  also  Isa.  i.  10;  Jer.  xxiii.  14. 
Yet  in  overthrowing  it,  God  used  na- 
tural means.  He  is  not  to  be  supposed 
to  have  created  fire  and  brimstone  for  the 
occasion,  but  to  have  directed  the  natural 
means  at  his  disposal  for  their  overthrow*: 
— ^^as  he  did  not  create  thewaters  to  drown 
the  world,  but  merely  broke  up  the 
fountains  of  the  great  deep,  and  opened 
the  windows  of  heaven.  Sodom  and 
Gomorrah,  Admah  and  Zeboim  (Deut. 
xxix.  23)  were  four  great  cities,  on  a 
plain  where  is  now  the  Dead  Sea,  at 
the  southeast  of  Palestine,  and  into 
which  the  river  Jordan  flows.  They 
were  built  on  a  plain  which  abounded, 
doubtless,  as  all  that  region  now  does — ■ 
in  bitumen,  or  naphtha,  which  is  easily 
kindled,  and  which  burns  with  great 
intensity.  The  phrase  '"  fire  and  brim- 
stone" is  a  Hebrew  form  of  expres- 
sion, denoting  sulphureous  fire,  or  fire 


A.  D.  33.] 


CHAPTER  XVIII. 


181 


29  But  th€  same  day  that  Lot 
went  out  "  of  Sodom,  it  rained  fire 
and  brimstone  from  heaven,  and  de- 
stroyed them  all. 

30  Even  thus  shall  it  be  in  the 
day  when  the  Son  of  man  is  re- 
vealed. * 

31  In  that  day,  he  which  shall  be 
upon  the  house-top,  and  his  stuff  in 
the  house,  let  him  not  come  down 
to  take  it  away  :  and  he  that  is  in 
the  field,  let  him  likewise  not  return 
back.  . 

32  Remember  Lot's  *  v/ ife. 

33  Whosoever  **  shall  seek  to 
save  his  life,  shall  lose  it;  and  who- 
soever shall  lose  his  life,  shall  pre- 
serve it. 

34  I  tell  you,  in  that  night  there 
a  Ge. 19.23,24.        h  2  Th.1.7.        c  Ge. 19,26. 

<iMatt.I6.2o.      Mar.8.35.  c.9.24.    Jan.12.25. 
*■  Matt.24.40,41. 


'laving  the  smell  of  sulphur  ;  and  may 
denote  a  volcanic  eruption,  or  any 
burning  like  that  of  naphtha.  There 
Is  no  miprobability  in  supposing  that 
this  destruction  was  accomplished  by 
lightning,  which  ignited  the  naphtha; 
or  that  it  was  a  volcanic  eruption,  which 
by  direction  of  God,  overthrew  the 
wicked  cities.  ^  From  heaven.  By 
command  of  God  ;  or  from  the  sky. 
To  the  people  of  Sodom,  it  had  the  ap- 
pearance of  coming  from  heaven,  as  all 
volcanic  eruptions  would  have.  Hun- 
dreds of  towns  have  been  overthrown 
tn  this  way ;  and  all  by  the  agency  of 
God.  He  rules  the  elements,  and  makes 
them  his  instruments,  at  his  pleasure, 
in  accomplishing  the  destruction  of  the 
wicked. 

30.  Even  thus,  &c.  Destruction  came 
upon  the  old  world,  and  upon  Sodom 
suddenly  ;  when  they  were  engaged  in 
other  things,  and  little  expecting  this. 
So  suddenly,  and  unexpectedly,  says 
he,  shall  destruction  come  upon  the 
Jewish  people.  See  Notes  on  Matt. 
xxiv. 

31.  See  Matt.  xxiv.  17,  IS. 

32.  Remember  Lot's  wife.  See  Gen. 
xix.  26.  She  looked  back — she  delayed 
—perhaps  she  desired  to  take  something 
sviili  her  ;  and  God  made  her  a  monu- 
ment of  his  displeasure.  Jesus  directed 
hjs  diFcipIes  when  they  saw  the  calam- 


[ '  shall  be  two  men  in  one  bed ;  the 
I  one  shall  be  taken,  and  the  other 
shall  be  left. 

35  Two  women  shall  be  grinding 
tog-ether ;  the  one  shall  be  taken, 
and  the  other  left. 

36  Tv.'o  '  me7i  shall  be  in  the 
field  ;  the  one  shall  be  taken,  and 
the  other  left. 

37  And  they  answered  and  said 
unto  him.  Where,  Lord  ?  And  he 
said  unto  them,  Wheresoever  the 
body  zs,  f  thither  will  the  eagles  be 
gathered  together. 

CHAPTER  XVIII. 

AND  he  spake  a  parable  unto 
them,  to  this  end,  that  men 
ought  ff  always  to  pray,  and  not  to 
faint : 

iver.36tliis  wanting  in  most  Greek  copies 
/Job  39.30.  Matt. 24.28.  jo- Ps.65.2.  102.17. 
c.11.8.   21.36.    Fto.12.12.    E{).6.18.    Ph.4.6. 

ities  coming  upon  the  Jews  to  flee  to 
the  mountains.     Matt.  xxiv.    16.     He 
here  charges  them  to  be  in  haste — not  to 
look  back — not  to  delay — but  to  escape 
quickly,  and  to  remember  that  by  de 
laying,  the  wife  of  Lot  lost  her  life. 
33.  See  Matt.  x.  39. 
34—36.  See  Matt.  xxiv.  40,  41. 
37.  See   Matt.  xxiv.  26.     V  Wherr, 
Lord  ?     Where,   or  in  what   direction 
shall  these  calamities  come  ?     The  an- 
swer impHes  where  is  the  most  guilt 
and  wickedness.     Eagles  flock  where 
there  is  prey.     So  the  armies  flock  to 
the  place  where  there  is  the  most  wick- 
I  edness  ;  and  by  this  their  thoughts  were 
j  directed   at   once   to    Jerusalem  —  the 
\  place  of  eminent  wickedness,  and  the 
j  place,  therefore,  where  these  calamities 
!  might  be  expected  to  begin. 

CHAPTER  XVm. 
1.  A  parable.  See  Matt.  xiii.  3.  IT  To 
this  end.  To  show  this.  H  Always.  At 
all  times.  That  is,  we  must  not  ne- 
glect regular  stated  seasons  of  prayer ; 
i  we  must  seize  on  occasions  of  remark- 
able Providences — as  afflictions  or  sig- 
nal blessings,  to  seek  God  in  prayer ; 
and  we  must  always  maintain  a  spirit 
of  praver,  or  be  in  a  proper  frame  to 
lift  up  "our  hearts  to  God  for  his  bless- 
ing. ^  Not  to  faint.  Not  to  grow 
weary  or  give  over.     To  persevere  in 


132 


LUKE. 


[A.D.33. 


2  Saying,  There  was  ^  in  a  city  ] 
a  judge,   which    feared    not    God, 
rxcither  regarded  man  : 

3  And  there  was  a  widow  in  that 
city ;  and  she  came  unto  him,  say- 
ing, Avenge  me  of  mine  adversary. 

4  And  he  would  not  for  awhile  : 
but  afterv\-ard  he  said  within  him- 

1  in  a  certain  city. 

the  application.  The  parable  is  design- 
ed to  teach  us,  that  though  our  prayers 
should  long  appear  to  be  unanswered, 
we  should  persevere,  and  not  grow 
wear3/  in  supplication  to  God. 

2.  'A  judge.  One  appointed  by  law 
to  determine  causes  brought  before  him. 
This  judge  had  no  reverence  for  God, 
and  consequently  no  regard  for  the 
rights  of  man.  These  two  things  go 
together.  He  that  has  no  regard  for 
God,  can  be  expected  to  have  none  for 
man.  And  our  Lord  ha£  here  indirectly 
taught  us  what  ought  to  be  the  charac- 
ter of  a  judge — ^that  he  shauld  fear  God, 
and  regard  the  rights  of  man.  Compare 
Deut.  i.  16,  17.  ^  Regarded  man. 
Cared  not  for  man.  Had  no  respect  for 
the  opinions,  or  the  rights  of  man. 

3.  A  widow.  This  is  a  circumstance 
that  gives  increasing  interest  to  the  par- 
able. Judges  were  bound  to  show  pe- 
cuhar  attention  to  the  widows.  Jer. 
sxii.  3.  The  reason  of  this  was  that 
they  were  defenceless  ;  were  common- 
ly poor  ;  and  were  liable  to  be  oppress- 
ed, by  those  in  power.  IT  Avenge  me. 
This  would  have  been  better  translated, 
'  Do  me  justice  against  my  adversary, 
or  vindicate  me  from  him.'  It  does  not 
denote  vengeance,  or  revenge ;  but 
simply  that  she  Mnshed  to  have  justice 
done  her — a  thing  which  this  judge  was 
^und  to  do,  but  which  it  seems  he  had 
no  disposition  to  do.  ^  Adversary.  One 
opposed  in  law.  In  this  case,  it  seems, 
that  he  was  unwilling  to  do  justice — 
and  probably  took  advantage  of  her 
condition  to  oppress  her. 

4.  5.  For  awhile.  Probably  this 
means  for  a  considerahle  time.  It  was 
his  duty  to  attend  to  the  claims  of  jus- 
tice, but  this  was  long  delayed.  IT 
Within  himself.  He  thought,  or  came 
to  a  conclusion.  ^  Though  I  fear  not, 
&.C.  This  contains  the  reason  why  he 
attended  to  the  case  at  all.  It  was  not 
from  any  regard  to  jiistice,  or  to  the 
duties  of  his  office.    It  was  simply  to 


self,  Though  I  fear  not   God,  noi 
regard  man; 

5  Yet,  because  this  widow  trou- 
bieth  me,  I  will  avenge  her,  lest  by 
her  continual  coming  she  weary  me. 

6  And  the  Lord  said,  Hear  what 
the  unjust  judge  saith. 

j      7  And   shall   not   God   avenge  " 
I     -  aRe.6.10. 

avoid  IrouUe.     And  yet  his  conduct  in 
this  thing  might  have  appeared  very  up- 
'  right ;    and  possibly  very   strictly  ac- 
hcording  to  law,  and  to  justice.     How 
many  actions  are  performed  that  appear 
well,  when   the  doers  of  those  actions 
know   that  they  are  mere  hypocrisy ! 
And  how  many  are  performed  from  the 
[  basest  and  lowest  motives  of  fte7jis/mess, 
i  that  have  the  appearance  of  external 
j  propriety,  and  even  of  goodness !   ^  She 
i  weary  me.     Tiie  word  used  here  in  the 
I  original,  is  that  which  was  used  to  de- 
\  note  the  wounds  and  bruises  caused  by 
\  boxers  who  beat  each  other,  and  black- 
en their  eyes,  and  disable  them.     See 
;  Notes  on  1    Cor.   ix.   27.      Hence  it 
means  any  vexatious  and  troublesome 
importunity  that  takes    the  time,  and 
disables  from  other  employment. 

6.  Hear,  &c.  Give  attention  to  this, 
and  derive  from  it  practical  instruction. 

7.  Shall  not  God  avenge,  &c.  We 
are  not  to  suppose  that  the  character  of 
God  is  at  all  represented  by  that  judge, 
or  that  his  principles  of  conduct  are  at 
all  like  those  of  the  judge.  This  para 
ble  shows  us,  conclusively,  that  many 
circumstances  of  a  parable  are  not  to  be 
interpreted  closely.  They  are  mere  ap> 
pendages  to  the  narrative.  The  great 
truth  Vhich  our  Saviour  designed  to 
teach  is  what  we  ought  to  endeavor  to 
find.  In  this  case  there  can  be  no 
doubt  what  this  truth  is.  He  has  him 
self  told  us  that  it  is  that  meii  ought  al- 
ways to  pray  and  not  to  faint.  This  he 
teaches  by  the  example  in  the  parable. 
And  the  argument  which  it  implies  is 
this.     1st.  A  poor  widow,  by  her  per- 

!  severance  only,  obtained  from   an  un- 

ijust   man  what  otherwise   she   v.'ould 

j  7iot  have  obtained.     2d.  God  is  not  un- 

just.     He  is  good,  and  disposed  to  d^ 

justice,    and    to    bestow    mercy.      If 

therefore,  this   tcicked   man   by  perse- 

i  vering  prayer  was  induced  to  do  justice, 

I  how  much   more   shall    God,   who   id 

!  good,  and  who  is  not  actuated  by  any 


CHAPTER  XV III. 


133 


A.  1).  33.] 

lus  own  elect,  which  cry  day  and    them  speedil}'."  Nei'ertheless,  when 

night  unto  him,  though  he  bear  long  :  the  Son  of  man  cometh,  shall ''  he 

with  them  ]         ^        ,  find  faith  on  the  earth  ] 

8  I  tell  you  that  he^  will  avenge 

o  Ps.46.5.   He.10.37.  2  Pe.3.8,9. 


such  selfish  and  base  principles,  do  jus- 
tice to  them  who  apply  to  him !  li" 
Avenge.  Do  justice  to,  or  vindicate 
them.  This  may  have  a  two-fold  refe- 
rence. 1st.  To  the  disciples  m  the  time 
of  Jesus,  who  were  about  to  be  op- 
pressed and  persecuted,  and  over  whom 
calamities  were  about  to  come,  as  if 
God  did  not  regard  their  cries,  and  had 
forsaken  them.  To  them  Jesus  gives 
the  assurance  that  God  ivould  hear  their 
petitions,  and  come  forth  to  vindicate 
them ;  and  that,  notwhhstanding  all 
these  calamities.  He  would  yet  appear 
fjr  their  deliverance.  2d.  It  may  have 
a  more  general  meaning.  The  people 
of  God  are  often  oppressed,  calumniat- 
ed, persecuted.  They,  are  few  in  num- 
ber and  feeble.  They  seem  to  be  al- 
most forsaken  and  cast  down,  and  their 
enemies  triumph.  Yet  in  due  time, 
God  wall  hear  their  prayers,  and  will 
com.e  forth  for  their  vindication.  And 
even  if  it  should  not  be  in  this,  life,  yet 
he  will  do  it  speedily  in  the  day  of  judg- 
ment, when  he  will  pronounce  thc-m 
blessed,  and  receive  them  for  ever  to 
himself  ^  His  own  elect.  People  of 
God,  Saints,  Christians;  so  called,  be- 
cause God  has  chosen  them  to  be  his. 
The  term  is  usually  given  to  the  true 
followers  of  God  in  the  scriptures,  and 
is  a  term  of  affection,  denoting  his  great 
and  pecuhar  love  in  choosing  them  out 
of  a  world  of  sinners,  and  conferring  on 
ihem  grace,  and  mercy,  and  eternal 
lifo.  See  1  Thes.  i.  4;  Col.  iii.  12;  1 
Pet.  i.  2  ;  Eph.  i.  4.  It  signifies  here 
that  they  are  pecuharly  dear  to  him — 
•hat  he  feels  a  deep  interest  in  their 
welfare,  and  that  he  will,  therefore,  be 
ready  to  come  forth  to  their  aid.  The 
judge  felt  no  special  interest  in  that 
v/idow,  yet  he  heard  her ;  God  feels  a 
particular  regard,  a  tender  love  for  his 
elect,  and  therefore  he  will  heaj;  and 
i:avs.  li^  V/hich  cry  day  and  niffht. 
Tiiis  expresses  one  striking  characteris- 
tic of  the  elect  of  God;  they  pray,  and 
pray  constantly.  None  can  have  evi- 
dence that  he  is  chosen  of  God  who  is 
not  a  man  of  prayer.  One  of  the  best 
marks  by  which  the  electing  love  of 
Vol..  II.  — 12 


b  Matt.24.12. 


God  is  known,  is  that  it  disposes  us  to 
I  prayer.      This  passage   supposes   that 
i  when  the  elect  of  God  are  in  trouble, 
and  pressed  down  with  calamities,  they 
;  vjill  cry  unto  him  ;  and  it  affirms  that, 
!  if  they  do,  he  will  hear  their  cries,  and 
j  answer   their  requests.     IT    Though  he 
bear  long  with  them.     This  passage  has 
been  variously  interpreted  ;  and   there 
is  some  variety  of  reading  in  the  manu- 
scripts.    Some   read,    '  Will  not    God 
avenge  his  elect  ?      Will  he  finger  in 
their    cause  ?'     But   the   most  natural 
meaning  is,    '  Although  he  defers  long 
to  avenge  them,  and  greatly  tries  their 
patience,  yet  he  will  avenge  them.'  He 
tries  their  faith,  he  suffers  their  perse- 
cutions  and  trials  to  continue  a  long 
time :  and   it  almost  appears  as  if  he 
would  not  interpose.    Yet  he  will  do  it, 
and  will  save  thern. 

8.  Speedily.  Suddenly,  unexpectedly. 
He  will  surely  vindicate  them  ;  and  that 
at  a  time  perhaps  when  they  were  nearly 
ready  to  give  over,  and  sink  into  des- 
pair. Tiiis  may  refer  to  the  deliverance 
of  the  disciples  from  their  approacliing 
trials  and  persecutions  among  the  Jews ; 
or  in  general  to  the  effect  that  God  will 
j  interpose  and  aid  his  people.  ITiNwjrer- 
^ihelrss.  But.  Notwhhstanding  this. 
Though  this  is  true  that  God  shall 
I  avenge  his  elect,  yet  will  he  find  his 
elect  faithful,  expecting  him  ?  The 
i  danger  is  not  that  God  will  be  unfaith- 
fiil.  He  will  surely  be  true  to  his  pro 
m.ises.  But  the  danger  is  that  his  elect 
his  atEicted  people,  will  be  discouraged 
will  not  persevere  in  prayer;  will  not 
continue  to  have  confidence  in  Him ; 
and  will  be,  under  heavy  trials,  sinking 
into  despondency.  The  sole  meaning 
of  this  phrase,  therefore,  is,  that  there 
is  more  danger  that  his  people  would  grow 
weary  than  that  God  wouM  he  found  un- 
faithful,  and  fail  to  avenge  his  elect. 
For  this  cause  Christ  spoke  the  para- 
ble ;  and  by  the  design  of  the  parable 
this  passage  is  to  be  interpreted.  "^  Son 
of  man  cometh.  This  probably  refers  to 
the  approaching  destruction  of  Jerusa- 
lem— the,  coming  of  the  Messiah,  by 
his  mighty  power,  to  abolish  the  an« 


134 


9  And  ho  spake  this  parable  unto 
certain   which  **  trusted    in   them- 
selves ^  that  they  were  righteous, 
and  despised  others  : 
a  c.10.29. 

cient  dispensation,  and  to  set  up  the 
new.  IT  Faith.  The  word  faith  is 
sometimes  taken  to  denote  the  whole 
of  religion  ;  and  it  has  been  understood 
in  this  sense  here.  But  there  is  a  close 
connexion  in  what  Christ  says,  and  it 
should  be  understood  as  referring  to 
what  he  said  beibre.  The  truth  that 
he  had  been  teaching  was  that  God 
would  deUver  his  people  from  their  ca- 
lamities, and  save  them,  though  he 
suffered  them  to  be  long  tried.  He 
asks  them  here,  whether,  when  he 
came,  he  should  find  this  faith,  or  a 
belief  o( t?iis  truth  among  his  followers? 
Would  they  be  found  persevering  ia 
prayer,  and  bclievimr  that  God  would 
yet  avenge  them  ;  or  would  they  cease 
to  pray  always,  and  fai?it  ?  This  is  noi 
to  be  understood,  therefore,  as  affirm- 
ing that  when  Christ  comes  to  judg- 
ment, there  will  be  few  Christians,  and 
the  world  be  overrun  with  wickedness. 
That  may  be  true ;  but  it  is  not  the 
truth  taught  here.  ^  The  earth.  Tiie 
land — referring  particularly  to  the  land 
of  Judea.  The  discussion  had  particu- 
lar reference  to  their  trials  and  persecu- 
tions in  that  land.  This  question  im- 
plies that  in  those  trials,  many  professed 
disciples  might  faint  and  turn  back,  and 
many  of  his  real  followers  almost  lose 
sight  of  this  great  truth,  and  begin  to 
inquire  whether  God  would  interppse 
to  save  them  ?  The  same  question 
may  be  asked  respecting  any  other  re- 
markable visitation  of  the  Son  of  God 
in  affliction.  When  tried  and  perse- 
cuted, do  we  believe  that  God  will 
avenge  us  ?  Do  we  pray  always  and 
not  faint  ?  Have  we  faith  to  believe 
that  though  clouds  and  darkness  are 
round  about  him,  yet  righteousness 
and  judgment  are  the  habitation  of  his 
throne  ?  And  when  storms  of  persecu- 
tion assail  us,  can  we  go  to  God,  and 
confidently  commit  our  cause  to  him, 
and  believe  that  he  will  bring  forth  our 
righteousness  as  the  light,  and  our  judg- 
ment as  the  noon-day  ? 

9.  Unto  certain.  Unto  some.  ^Jlliich 
trusted  in  themselves.  Who  conceited 
of  themselves  ;    or  who  supposed  that 


LUKE.  [A.  U.33. 

10  Two  men  went  up  into  the 
temple  to  pray  ;  the  one  a  Pharisee, 
and  the  other  a  publican. 

1 1  The  Pharisee  stood  and  pray- 

'  or,  OS  being  righteotis. 


they  were  righteous.  They  did  not 
trust  to  God,  or  the  Messiah  for  right- 
eousness, but  in  their  own  works. 
They  vainly  supposed  they  had  them- 
selves comphed  with  the  demands  of 
the  law  of  God.  IT  Despised  others. 
Others  who  were  not  as  externally 
righteous  as  themselves.  This  was 
the  character  of  the  Pharisees.  They 
trusted  in  their  outward  conformity  to 
the  ceremonies  of  the  law.  They  con- 
sidered all  who  did  not  do  that  as  sin- 
ners. This,  moreover,  is  the  true  cha- 
racter of  self-righteousness.  Men  of 
that  stamp  always  despise  all  others:. 
They  think  they  are  far  above  them  in 
hohiiess,  and  are  disposed  to  say  to 
them.  Stand  by  thyself,  for  I  am  holier 
than  thou.  Isa.  Ixv.  5.  True  religion, 
on  the  contrary,  is  humble.  Those 
who  trust  in  Christ  for  righteousness, 
feel  that  they  are,  in  themselves,  poor, 
and  miserable,  and  guilty  ;  and  they 
are  wiihng  to  admit  that  others  may  be 
much  better  than  themselves.  Certain 
it  is,  they  despise  no  one.  They  love 
all  men ;  they  regard  them,  however 
vile,  as  the  creatures  of  God,  and  ae 
going  to  eternity,  and  are  disposed  to 
treat  them  well,  and  to  aid  them  in 
their  journey  toward  another  world. 

10.  The  temple.  Into  one  of  the  courts 
of  the  temple — the  court  where  prayer 
was  commonly  offered.  See  Note, 
Matt.  xxi.  12.  '^  A  Pharisee.  See 
Note,  Matt.  iii.  7.  ^Publican.  See 
Note,  Matt.  v.  46. 

11.  Stood  a?id  prayed  thus  with  him- 
self. Some  have  proposed  to  render 
tills,  '  stood  by  himself  and  prayed. 
In  this  way  it  would  be  characteristic 
of  the  sect  of  the  Pharisees,  who  dread- 
ed the  contact  of  others  as  polluting, 
and  who  were  disposed  to  say  to  all. 
Stand  by  yourselves.  The  Syriac  sc 
rendered  it.  But  it  is  doubtful  whethei 
the  Greek  will  allow  this  construction. 
If  not,  it  means  he  said  over  to  himself 
what  he  had  done,  and  what  was  the 
ground  on  which  he  expected  the  favor 
of  God.  IT  God,  I  thank  thee.  There 
was  still  in  the  prayer  of  the  Pharisee 
an  appearance  of  real  religion.    He  did 


4. D  33  J 


CHAPTER  XVIII. 


13t 


ed  thus  with  himself :  God,  I  thank  |      12  I  fast  twice   in  the  week,  1 
thee  that  I  am  not "  as  other  men    give  tithes  of  all  that  I  possess, 
are,  extortioners,  unjust,  adulterers, 
or  even  as  this  publican  : 
als.65.5.  Ke.3.17. 


not  profess  to  claim  that  he  had  made 
himself  better  than  others.  He  was 
willing  to  acknowledge  that  God  had 
done  it  for  him,  and  that  He  had  a  right 
to  his  gratitude  for  it. — Hypocrites  are 
often  the  most  orthodox  in  opinion  of 
any  men.  They  know  the  truth,  and 
admit  it.  They  use  it  frequently  in  their 
prayers  and  conversation.  They  will 
even  persecute  those  who  happen  to  dif- 
fer from  them  in  opinion,  and  who  may 
be  really  wrong.  We  are  not  to  judge 
of  the  piety  of  men  by  the  fact  that  they 
admit  the  truth,  or  even  that  they  use 
it  often  in  their  prayers.  It  is,  how- 
ever, not  wrong  to  thank  God  that  he 
has  kept  us  from  the  gross  sins  which 
other  men  commit.  But  it  should  not 
be  done  publicly  hke  the  Pharisee  ;  nor 
should  it  be  done  forgetting  still  that 
we  are  great  sinners  and  need  pardon. 
These  were  th£  faults  of  the  Pharisees. 
IT  Extortioners.  Rapacious  ;  avaricious ; 
who  take  away  the  goods  of  others  by 
force  and  violence.  It  means,  also, 
those  who  take  advantage  of  the  neces- 
sities of  others,  the  poor  and  the  op- 
pressed, and  extort  their  property. 
^  Unjust.  They  who  are  not  fair  and 
honest  in  their  dealings :  who  get  the 
property  of  others  by  fraud.  They 
are  distinguished  from  extortioners  be- 
cause they  who  are  unjust  may  have 
the  appearance  of  honesty  ;  in  the  other 
case  there  is  not. 

12.  I  fast  twice,  &c.  The  religion  of 
the  Pharisee  consisted  in  two  things : 
first,  that  he  did  no  injury  to  others; 
and  secondly,  that  he  attended  faith- 
fully to  the  external  duties  of  piety. 
Having  stated  the  first  part  of  it,  he 

Eroceeds  now  to  state  positively  what 
e  did.  The  first  thing  was  that  he 
fasted  twice  a  week.  This  was  proba- 
bly the  Jewish  custom.  The  Pharisees 
are  said  to  have  fasted  regularly  on  the 
second  and  fifth  days  of  every  week  in 
private.     This  was  m  addition  to  the 

f)ublic  days  of  fasting  required  in  the 
aw  of   Moses;    and  they,   therefore, 
made  more  a  matter  of  merit  of  it  be- 
cause it  was  voluntary.     1^  I  give  tithes.  \ 
A  lithe  means  the  tenth  part  of  a  thing.  , 


13  And   the   publican,   standing 
afar  olf,  would  not  lift  up  so  much 


The  tenth  part  he  devoted  to  the  ser- 
vice of  religion,  or  to  the  use  of  the 
poor.  A  tenth  part  of  the  possessions 
of  the  Jews  was  required  for  the  sup- 
port of  the  Levites.  Num.  xviii.  21. 
In  addition  to  the  tithes  required  strictly 
by  law,  the  Pharisees  had  tithed  every 
thing  which  they  possessed — even  the 
smallest  matters — as  mint,  anise,  cum- 
in, &c.  Luke  xi.  42.  It  was  this 
probably  on  which  he  so  particularly 
prided  himself  As  this  could  not  be 
proved  to  be  strictly  required  in  the 
law,  it  had  more  the  appearance  of 
great  piety  ;  and,  therefore,  he  particu 
larly  dwelt  on  it.  IT  I  possess.  This  may 
mean  ehher  all  which  I  have,  or  all 
which  I  gain  or  acquire.  It  is  not  ma- 
terial wmch  meaning  be  considered  the 
true  one. 

The  religion  of  the  Pharisee,  there- 
fore, consisTed  :  1st.  In  abstaining  from 
injustice  to  others,  in  pretending  to  live 
a  harm.less,  innocent,  and  upright  life ; 
and  2d.  In  a  regular  observance  of  all 
the  external  diities  of  religion.  His 
fault  consisted  in  relying  on  this  kind 
of  righteousness ;  in  not  feeling  and 
acknowledging  that  he  was  a  sinner ; 
in  not  seeking  a  religion  that  should 
dwell  in  the  heart  and  regulate  the  feel- 
ings ;  and  in  making  puhhc  and  osten- 
tatious professions  of  his  own  goodness. 
Most  of  all  was  this  abominable  in  the 
sight  of  God,  who  looks  into  the  heart, 
and  who  sees  wickedness  there  when 
the  external  actions  may  be  blameless  ; 
and  we  may  learn  from  the  case  of  the 
Pharisee,  1st.  That  it  is  not  the  man 
who  has  the  most  orthodox  behef,  that 
has,  of  course,  the  most  piety ;  2d. 
That  men  may  be  externally  moral, 
and  not  be  righteous  in  the  sight  of 
God  ;  3d.  That  they  may  be  very  ex- 
act in  the  external  duties  of  religion, 
and  even  go  beyond  the  strict  letter  of 
the  law  ;  that  they  may  assume  a  grea. 
appearance  of  sanctity,  and  still  be 
strangers  to  true  piety ;  and  4th.  That 
ostentation  in  religion,  or  a  boasting 
before  God  of  what  we  are,  and  of  what 
we  have  done,  is  abominable  in  his 
sight.     This  spoils  every  thing,  even  if 


136 


LUKE. 


[A.  D.33. 


as  fits  eyes  unto  heaven,  but  smote  <* 
upon  his  breast,  saying-,  God  be 
merciful  to  me  a  sinner. 

14  I  tell  you,  this  man  vrent 
down  to  his  house  justified  rather 
than  the  other  :  for  ^  every  one  that 
exalteth  himself  shall  be  abased ; 
and  he  that  humbleth  himself  shall 
be  exalted. 

15  And  *=  they  brought  unto  him 
also  infants,  that  he  would  touch 
them :  but  when  his  disciples  saw 
it,  they  rebuked  them. 

16  But  Jesus  called  them  unto 
him,  and  said.  Suffer  little  children 
to  come  unto  me,  and  forbid  them 
not :  for  of  such  is  the  kingdom  of 
God. 

17  Verily  I  say  unto  you,  Who- 


a  Je.31.19.  h  Job  22.29. 

cMatt.19.13.   rvlar.l0.13,&;c. 


Matt.23.12. 


the  life  should  he  tolerably  blameless, 
and  if  there  should  be  real  piety. 

13.  Standing  afar  off.  Afar  off  from 
tlie  ierrvple.  The  place  wiiere  prayers 
were  ofiered  in  the  temple  was  the  court 
of  women.  The  Pharisee  advanced  to 
the  side  of  the  court  nearest  to  the 
temple,  or  near  as  he  could ;  the  pub- 
lican stood  on  the  otlier  side  of  the  same 
court  if  he  was  a  Jew,  or  in  the  court 
of  the  Gentiles  if  he  was  a  pagan,  as 
far  as  possible  from  the  temple,  being 
conscious  of  his  unworthiness  to  ap- 
proach the  sacred  place  where  God  had 
his  holy  habitation,  'i  So  much  as  his 
eyes,  &ic.  Conscious  of  his  guilt.  He 
felt  «hat  he  was  a  sinner;  and  shame 
an^  sorrow  prevented  his  looking  up. 
Mon  who  are  conscious  of  guilt  always 
fix  their  eyes  on  the  ground.  ^  Smote 
upo7i  his  breast.  An  expression  of  grief 
and  anguish  in  view  of  his  sins.  It  is 
a  sign  of  grief  among  almost  all  nations. 
^-  God  be  merciful,  &c.  The  prayer  of 
the  publican  was  totally  different  from 
that  of  the  Pharisee.  He  made  no  boast 
of  his  own  righteousness  towards  God 
Dr  man.  He  felt  that  he  was  a  sinner, 
and,  fe-eling  it,  was  willing  to  acknow- 
ledge :t.  This  is  the  kind  of  prayer 
that  w  11  be  acceptable  to  God.  When 
we  ai  >  willing  to  confess  and  forsake 
our  si  -S,  we  shall  find  mercy.  The 
publicitii  was  willing  to  do  this  in  any 


1  soever  shall  not  receive  the  king- 
'  dom  of  God  as  a  little  child,  '^  shall 
j  in  nowise  enter  therein. 

18  And  *  a  certo*n  ruler  asked 
!  him,  saying.  Good  Master,  what 
;  shall  I  do  to  inherit  eterna*  life  ] 

19  And  Jesus  said  unto  him, 
Why  callest  thou  me  good  1  None 
is  good  save  one,  that  is  God. 

20  Thou  knowest  the  ^  com.- 
mandments.  Do  not  commit  adul 
tery.  Do  not  kill,  Do  not  steal,  Do 
not  bear  false  witness.  Honour  thy 
father  and  thy  mother. 

21  And  he  said.  All  these  have  T 
kept  from  my  youth  up. 

22  Now  when  Jesus  heard  these 
things,  he  said  unto  him.  Yet  lack- 
est  thou  one  thing :  sell  all  that  thou 

d  Ps.131.2.  3Iar.l0.1.3.  1  Pe.1.14.  e  Matt. 
19.]6,&G.  Mar.l0.17,<kc.  /Ex.20.12-16.  De. 
5.16-20.  Ro.i3.9. 

place ;  in  the  presence  of  any  persons , 
amidst  the  multitudes  of  the  temple,  or 
alone.  He  felt  most  that  God  was  a 
witness  of  his  actions  ;  and  he  w-as  wil- 
Hng,  therefore,  to  confess  his  sins  before 
him.  And  while  we  should  not  seek  to 
do  this  publich/,  yet  we  should  be  will- 
ing at  all  times  "  to  confess  and  bewail 
our  manifold  sins  and  transgressions,  to 
the  end  that  we  may  obtain  forgiveness 
of  the  same  by  God's  infinite  goodness 
and  m.ercy."  It  is  not  dishonorable  to 
make  acknowledgment,  when  we  have 
done  wrong.  No  man  is  so  much  dis- 
honored as  he  who  is  a  sinner,  and 
is  not  willing  to  confess  it ;  he  who  has 
I  done  wrong,  and  yet  attempts  to  con- 
!  ceal  the  fault — thus  adding  hypocrisy  to 
his  other  crimes. 

14.  /  tell  you.  The  Pharisees  would 
have  said  that  the  first  man  here  was 
approved.  Jesus  assures  them  that  they 
judged  erroneously.  God  judges  of 
this  differently  from  men.  H  Justified. 
Accepted,  or  approved  of  God.  The 
word  justify  means  to  declare,  or  treat 
as,  righteous.  In  this  case  it  means 
manifestly  that  in  their  prayers  to  God, 
the  one  was  approved,  and  the  other 
not ;  the  one  went  down  with  the  favor 
j  of  God  in  answer  to  his  petitions,  the 
I  other  not.  ^  For  every  one,  &c.  See 
Luke  xiv.  11. 

1.5—30.  See  Matt.  xix.  13—33. 


4.  D.  33.] 


CHAPTER  XVIII. 


1S7 


nast,  and  distribute  unto  the  poor, 
and  thou  shalt  have  treasure  "  in 
heaven  ;  and  come,  follow  me. 

23  And  when  he  heard  this,  he 
was  very  sorrowful ;  for  he  was 
very  rich. 

24:  And  when  Jesus  saw  that  he 
was  very  sorrowful,  he  said,  How  * 
hardly  shall  they  that  have  riches 
enter  into  the  king-dom  of  God  ! 

25  For  it  is  easier  for  a  camel  to 
^0  throuo;h  a  needle's  eye,  than  for 
a  rich  man  to  enter  into  the  king- 
dom of  God. 

26  And  they  that  heard  it  said. 
Who  then  can  be  saved  V 

27  And  he  said,  The  ^  thing-s 
v.hich  are  impossible  with  men,  are 
possible  with  God. 

28  Then  Peter  said,  Lo,  we  have 
left  all,  and  followed  thee. 

29  And  he  said  unto  themx.  Verily 
I  say  unto  you,  there  is  no  man  that 
hath  '^  left  house,  or  parents,  or  bre- 
thren, or  wife,  or  children,  for  the 
kingdom  of  God's  sake, 

30  Who  shall  not  receive  mani- 
fold miore  in  this  present  time,  and  in 
the  world  to  come  life  *  everlasting. 

31  Then  he  took  unto  him  the 
twelve,  and  said  unto  them.  Behold, 
we  go  up  to  Jerusalem,  and  f  all 
things  that  are  written  by  the  pro- 
phets concerning  the  Son  of  man 
shall  be  accomplished. 

a  Matt.G.19,20.  lTi.6.19.  &  Pr.n.28  ]Ti. 
6.9.  cJe.3-2.17.  Zec.8.6.  c.1.37.  </De.33. 
D.      cRe.2.10.      /Ps.22.   I?.53. 


31—33.  See  Matt.  xx.  17—19.  ^  By 
the  prophets.  Those  who  foretold  the 
coming  of  the  Messiah,  and  whose  pre- 
dictions are  recorded  in  the  Old  Testa- 
ment. ^  Son  of  man.  The  Messiah. 
—  They  predicted  that  certain  things 
should  take  place  respecting  the  Mes- 
siah that  was  to  come.  See  Dan.  ix. 
25 — 27.  Isa.  liii.  The.^e  things,  Jesus 
says,  shall  be  accomphshed  in  him — 
he  being  the  Son  of  man,  or  the  Mes- 
siah. 

34.  Understood  none  of  these  things. 
Though  they  were  plainly  revealed,  yet 
8uch  were  their  prejudices,  and  their 
12* 


32  For  he  shall  be  delivered  « 
unto  the  Gentiles,  and  shall  be 
niocked,  and  spitefully  entreated, 
and  spitted  on  : 

33  And  they  shall  scourge  him, 
and  put  him  to  death  :  and  the  third 
day  he  shall  rise  again. 

34  And  ''  they  understood  none 
of  these  things  :  and  this  saying 
was  hid  from  them,  neither  knew 
they  the  thino-s  which  were  spoken. 

35  And  it  *  came  to  pass,  that  as 
he  was  come  nigh  unto  Jericho,  a 
certain  blind  man  sat  by  the  way- 
side, begging : 

36  And  hearing  the  multitude 
pass  by,  he  asked  what  it  meant. 

37  And  they  told  him,  that  Jesus 
of  Nazareth  passeth  by. 

33  And  he  cried,  saying,  Jesus, 
thou  son  of  David,  have  mercy''  on 
me. 

39  And  tlie}^  which  went  before 
rebuked  him,  that  he  should  hold 
his  peace  :  but  he  cried  ^  so  much 
the  more,  Thou  son  of  David,  have 
mercy  on  me. 

40  And  Jesus  stood,  and  com- 
manded him  to  be  brought  untc 
him  :  and  when  he  was  com.e  near, 
he  asked  him, 

41  Saying,  What  wilt  thou  that 
I  shall  do  unto  thee  ]  And  he  said, 
Lord,  that  I  may  receive  my  sight. 

42  And   Jesus    said    unto   him, 
^  Matt. 27.2.    C.23.].     Jnb.18.28.      Ac.3.13. 

h  Mar.9.32.      Jno.12.16.         i  iVlatt.20.92,&c. 
Mar.l0.46,&c.      j  Ps.62.12.      k  P.s. 141.1. 


imwillingness  to  believe  them,  that  they 
did  not  understand  them.  They  ex- 
pected that  he  would  be  a  temporal 
prince,  and  a  conqueror  ;  and  they  were 
not  willing  to  believe  that  he  would  be 
delivered  into  the  hands  of  his  enemies. 
They  did  not  see  how  that  could  be 
consistent  with  the  prophecies.  To  us 
now,  these  things  appear  plain,  and  we 
may  hence  learn  that  those  things 
which,  to  us  appear  most  mysterious, 
may  yet  appear  perfectly  plain.  And 
we  should  learn  to  trust  in  God,  and 
believe  just  what  he  has  spoken.  See 
Matt.  xvi.  21.   xvii.  23. 


LUKE. 


[A.  D.  33. 


Receive  thy  sigl.t :  thy  "  faith  hath 
saved  thee. 

43  And  immediately  he  received 
'  his  sight,  and  followed  him,  g-lori- 
fying  '  God :  and  all  the  people, 
when  they  saw  it,  gave  praise  unto 
God. 

CHAPTER  XIX. 

AND  Jesus   entered  and  passed 
through  Jericho.  ^ 
2  And,  behold,  there  was  a  man 
ac.17.19.        iPs.30.2.      c  c.5.26.    Ac.4.21. 
11.18.    Ga.1.24. 

35 — 43.  See  this  passage  explained  in 
Matt.  XX.  29—34. 

CHAPTER  XIX. 

1.  And  Jesus  entered,  &LC.  See  Matt. 
XX.  29.  This  means  perhaps,  he  ivas 
passing  through  Jericho  when  Zac- 
cheus  saw  him.  His  house  was  in  Je- 
richo. 

2.  A  man  named  Zaccheus.  The  name 
Zaccheus  is  Hebrew,  and  shows  that  this 
man  was  a  Jew.  The  pubUcans,  there- 
fore, were  not  all  foreigners.  ^  Chief 
among  tlie  publicans.  Who  presided 
over  other  tax-gatherers,  or  who  re- 
ceived their  collections  and  transmitted 
them  to  the  Roman  government.  '^  He 
icas  rich.  Though  this  class  of  men 
was  despised,  and  often  infamous,  yet 
it  seems  that  they  were  sometimes 
vveahhy.  They  sustained,  however,  the 
general  character  of  si?iners,  because 
they  were  particularly  odious  in  the 
eyes  of  the  Jews.  See  ver.  7.  The 
evangelist  has  thought  it  worthy  of  re- 
cord that  he  was  rich,  perhaps,  because 
it  was  so  unlikely  that  a  rich  man  should 
follow  so  poor  and  despised  a  person- 
age as  Jesus  of  Nazareth,  and  because 
it  was  so  unusual  a  thing  during  his 
personal  ministry.  Not  many  rich  were 
called,  but  God  chiefly  chose  the  poor 
of  the  world. 

3.  Who  he  was.     Rather  what  sort  of 

Serson  he  was,  or  how  he  appeared, 
'e  had  that  curiosity  which  is  natural 
to  men  to  see  one  of  whom  they  have 
heard  much.  It  would  seem  also  that 
in  this  case  mere  curiosity  led  to  his 
conversion  and  that  of  his  family.  Com- 
pare 1  Cor.  xiv.  23 — 25.  God  makes  use 
of  every  principle,  of  curiosity,  or  sympa- 
thy, or  affection,  or  hope,  or  fear,  to  lead 
KSfOA  in  the  way  of  plvation,  and  to  im- 


named  Zaccheus,  which  was  the 
chief  among  the  publicans,  and  he 
was  rich. 

3  And  he  sought  to  see  Jesus, 
who  he  was  ;  and  could  not  for  the 
press,  because  he  was  little  of  sta- 
ture. 

4  And  he  ran  before,  and  climbed 
up  into  a  sycamore-tree  to  see  him  ; 
for  he  was  to  pass  that  way. 

5  And  when  Jesus  came  to  the 

dJos.6.26.    IKi. 16.34. 


I  press  truth  on  the  minds  of  sinners. 
fi  The  press.  The  crowd ;  the  multitude 
that  surrounded  Jesus.  Earthly  princes 
are  often  borne  in  splendid  equipages, 
or  even  carried,  as  in  Eastern  nations, 
in  palanquins  on  the  shoulders  of  men. 
Jesus  mingled  with  the  multitude,  not 
seeking  distinctions  of  that  sort,  and 
perhaps,  iji  appearance,  not  distinguish- 
ed from  thousands  that  followed  him. 
1^  Little  of  stature.  Short.  Not  a  tall 
man. 

4.  A  sycamore  tree.  A  tree  that  had 
the  leaves  of  the  mulberry,  and  that 
bore  a  species  of  fig.  It  was  not  ex- 
actly like  our  sycamore,  or  button- 
wood,  but  perhaps  had  some  little 
resemblance  to  it.  See  Note  on  cli. 
xvii.  6. 

5.  Abide  at  thy  house.  Remain  there, 
or  put  up  with  him.  This  was  an  ho- 
nor which  Zaccheus  did  not  expect. 
The  utmost  it  seems  which  he  aimed 
at  was  to  see  Jesus.  But  instead  of 
that,  Jesus  proposed  to  remain  with 
him,  and  give  him  the  benefit  of  his  per- 
sonal instruction.  It  is  but  one  among 
a  thousand   instances  where   the   Sa- 

j  viour  goes,  in  bestowing  mercies,  far 
j  beyond  the  desert,  the  desire,  or  the 
j  expectation  of  men ;  and  it  is  not  im- 
!  proper  to  learn  from  this  example,  that 
I  solicitude  to  behold  the  Saviour  will 
j  not  pass  unnoticed  by  him,  but  will 
I  meet  with  his  warm  approbation,  and 
!  be  connected  with  his  blessing.  Jesus 
was  willing  to  encourage  efforts  to  come 
to  him,  and  his  benevolence  prompted 
him  to  gratify  the  desires  of  the  man 
who  was  solicitous  to  see  him.  He 
does  not  disdain  the  mansions  of  the 
rich,  more  than  he  does  the  dwelUng 

f)laces  of  the  poor,  provided  there  be  a 
nimble  heart ;  and  he  did  not  suppose 


A.  D.  33.] 


CHAPTER  XIX. 


139 


place,  he  looked  up,  and  saw  "  him, 
and  said  unto  him,  Zaccheus,  make 
haste,  and  come  down  ;  for  to-day 
I  must  abide  ^  at  thy  house. 

6  And  he  made  haste,  and  came 
down,  and  received  him  joyfully. 
aPs.]39.1-3.       tJno.14.23.  Re.3.20. 

there  was  less  need  of  salvation  in  the 
house  of  the  rich  man  than  among  the 
poor.  He  set  an  example  to  all  his 
ministers,  and  was  not  afraid  or  ashamed 
to  proclaim  his  gospel  amidst  wealth, 
and  was  not  awed  by  external  splendor 
or  grandeur. 

7.  Murmured.  Found  fault,  com- 
plained. '^  To  be  a  guest.  To  remain 
with,  or  to  be  entertained  by.  ^A 
man  that  is  a  sinner.  All  publicans 
they  regarded  as  great  sinners ;  and 
the  chief  of  the  publicans,  therefore, 
they  regarded  as  peculiarly  wicked.  It 
would  appear  also  from  Zaccheus'  con- 
fession that  his  character  had  been  that 
iif  an  oppi-essive  man.  But  the  people 
seemed  to  forget  that  he  might  be  a 
penitent,  and  that  the  Messiah  came  to 
save  tliat  which  was  lost. 

8.  The  half  of  my  goods  I  give  to  the 
poor.  It  is  not  necessary  to  understand 
tliis  as  affirming  that  this  had  been  his 
practice ;  or  that  he  said  this  in  the  way 
of  proclaiming  his  own  righteousness. 
It  may  be  understood  rather  as  di  pur- 
pose which  he  then  formed  under  the 
teaching  of  Christ.  He  seems  to  have 
oeen  sensible  that  he  was  a  sinner.  He 
was  convinced,  as  we  may  suppose,  by 
the  presence  and  discourse  of  Jesus. 
At  first  attracted  only  by  curiosity,  or 
it  may  be  by  partial  conviction  that  this 
was  the  Messiah,  he  had  sought  to  see 
the  Saviour  ;  but  his  presence  and  con- 
versation convinced  him  of  his  guilt, 
and  he  stood  and  openly  confessed  his 
sins,  and  expressed  his  purpose  to  give 
half  his  ill-gotten  property  to  the  poor. 
This  was  not  a  proclamation  of  his  oicn 
righteousness,  nor  the  ground  of  his 
righteousness,  but  it  was  the  evidejice 
of  the  sincerity  of  his  repentance,  and 
the  confession  which,  with  the  mouth, 
is  made  unto  salvation.  Rom.  x.  10. 
IT  Arul  if  I  have  taken.  His  office  gave 
liim  the  power  of  oppressing  the  people, 
and  it  seems  that  he  did  not  deny  that 
M  had  been  done.  IT  By  false  accusation. 
This  is  the  same  word  which  in  Luke 
m.  11,  j.s  rendered,  "  neither  accuse  any 


7  And  when  they  saw  j7,  they  all 
murmured,  saying.  That  =  he  was 
gone  to  be  guest  with  a  man  that  is 
a  sinner. 

8  And  Zaccheus  stood,  and  said 
unto  the  Lord,  Behold,  Lord,  the 

cMatt.9.11.  c.5.30. 


falsely."  The  accusation  seems  to  have 
been  so  made  that  the  person  accused 
was  obhged  to  pay  much  greater  taxes, 
or  so  that  his  property  came  into  the 
hands  of  the  informer.  There  are  many 
ways  in  which  this  might  be  done,  but 
we  do  not  know  the  exact  manner. 
^  /  restore  him.  We  cannot  suppose 
that  this  had  been  always  his  practice, 
for  no  man  would  wantonly  extort  mo 
ney  from  another,  and  then  restore  him 
at  once  four  times  as  much.  But  it 
means  that  he  was  made  sensible  of  his 
guilt ;  perhaps  that  his  mind  had  been 
a  considerable  time  perplexed  in  the 
matter ;  and  that  now  he  was  resolved 
to  make  the  restoration.  This  was  the 
evidence  of  his  penitence  and  conver- 
sion. And  here  it  may  be  remarked, 
that  this  is  always  an  indisputable  evi- 
dence of  a  man's  conversion  to  God.  A 
man  v>'ho  has  hoarded  ill-gotten  gold,  if 
he  becomes  a  Christian,  will  be  disposed 
with  it  to  do  good.  A  man  who  has  in- 
jured others — who  has  cheated  them,  or 
defrauded  them,  even  by  due  forms  of 
law,  must,  if  he  be  a  Christian,  be  wilhng 
as  far  as  possible  to  make  restoration. 
Zaccheus,  for  any  thing  that  appears  to 
the  contrary,  may  have  obtained  this 
property  by  the  decisions  of  courts  of 
justice  ;  but  he  now  felt  that  it  was 
wrong ;  and  though  the  defrauded  men 
could  not  legally  recover  it,  yet  his  con- 
science told  him  that  in  order  to  his  be- 
ing a  true  penitent  he  must  make  resti- 
tution.— One  of  the  best  evidences  of  a 
genuine  revival  of  religion  is  when  it 
produces  this  result.  And  one  of  the 
surest  evidences  that  a  professed  peni- 
tent is  not  a  true  one,  is  when  he 
is  not  disposed  to  follow  the  exam- 
ple of  this  son  of  Abraham,  and  make 
proper  restitution.  IT  Four-fold.  Four 
times  as  much  as  had  been  unjustly 
taken.  This  was  the  amount  that  was 
required  in  the  Jewish  law  when  a  sheep 
had  been  stolen,  and  a  man  v/as  con- 
victed of  the  theft  by  trial  at  law.  Ex. 
xxii.  1.  If  ho  confessed  it  himself,  with- 
out being  detected  and  tried,  he  had 


140 


LUKE. 


[A.  D.  33 


half  of  my  g-oods   I   g-ive   to  the  j  to  seek  and  to  save  that  which  was 
poor  •  "  and  if  I   have    taken  any 
tiling  from  any  man  by  ^  false  ac- 
cusation, I  restore  "  him  fourfold. 

9  And  Jesus  said  unto  him,  This 
day  is  salvation  come  to  this  house, 
forsomuch  as  he  also  is  a  son  ^  of 
Abraham. 

10  For  *  the  Son  of  m.an  is  come 
b  Ex.20.16.  c.3.14.      c  Ex.22.1. 


a  Ps.41.1 
2Sa.l2.6. 


only  to  restore  what  was  stolen,  and 
add  to  it  a  fifth  part  of  its  value.  Num. 
V.  6,  7.  The  sinceritj- of  Zaccheus'  re- 
pentance was  manifest  by  his  being  will- 
|ng  to  make  restoration  as  great  as  :f 
it  had  been  proved  against  him,  evinc- 
ing Ids  sense  of  the  wrong,  and  his 
purpose  to  make  fall  restitution.  The 
Jews  were  allowed  to  take  no  interest 
of  their  brethren  (Lev.  xxv.  35,  36,)  and 
this  is  the  reason  why  that  is  not  men- 
tioned as  the  measure  of  the  restitution. 
When  injury  of  this  kind  is  done  in 
other  places,  the  least  that  is  proper  is 
to  restore  the  principle  and  interest ; 
for  the  injured  person  has  a  right  to  all 
that  his  property  would  have  procured 
him,  if  it  had  not  been  unjustly  taken 
away. 

9.  Salvation  is  come  to  this  house. 
This  family.  They  this  day  received 
the  blessings  of  the  gospel,  and  became 
i'^terested  in  the  Messiah's  kingdom. 
iSaivation  commences  when  men  truly 
receive  Christ,  and  their  sins  are  par- 
doned ;  it  is  completed  when  the  soul  is 
sanctified  and  received  up  into  heaven. 
^  Forasmuch.  Because.  For  he  has 
given  evidence  that  he  is  a  new  man,  and 
ts  disposed  to  fjrsake  his  sins  and  re- 
ceive the  gospel.  IF  The  son  of  Abra- 
ham. Hitherto  although  a  Jew,  yet  he 
has  been  a  sinner,  and  a  great  sinner, 
lie  was  not  worthy  to  be  called  a  son  of 
A-iraham.  Now  by  repentance,  and  by 
receiving  the  Christ  whose  day  Abra- 
ham saw  and  was  glad  (John  viii.  56), 
he  has  shown  himself  to  be  worthy  to 
be  called  his  son.  Abraham  was  an 
example  of  distinguished  piety  ;  the  fa- 
ther of  the  faithful  (Rom.  iv.  11.),  as 
well  as  the  ancestor  of  the  Jews.  They 
were  called  his  sons  who  were  descend- 
ed frosn  him,  and  particularly  they  who 
resembled  him.  In  this  place  the  phrase 
is  used  in  both  senses. 

10.  See  Matt,  xviii.  11. 


lost.  / 

11  And  as  they  heard  these 
thing's,  he  added  and  spake  a  para- 
ble, because  he  was  nigh  to  Jeru 
salem,  and  because  ^  they  thought 
that  the  kingdom  of  God  should 
immediately  appear. 


<Zc.l3.1G.         c  Matt.18.11. 
Ro.5.6.      ff  Ac.l.ti. 


/Eze  .34.10 


11.  He  spaJce  a  parable.  This  parable 
has  in  some  respects  a  resemblance  to 
the  parable  of  the  talents  in  Matt.  xxv. 
14 — 28.  But  it  is  not  the  same.  They 
differ  in  the  following  respects :  That 
was  spoken  after  he  had  entered  Jeru- 
salem —  this  while  on  his  way  there. 
That  was  dehvered  on  the  mount  oi 
Olives — this  in  the  house  of  Zaccheus. 
That  was  delivered  to  teach  them  the 
necessity  of  improving  the  talents  com- 
mitted to  them — this  was  for  a  different 
design.  He  was  now  near  Jerusalem. 
A  great  multitude  attended  him.  His 
disciples  regarded  him  as  the  Messiah, 
and  by  this  they  understood  a  temporal 
prince  who  should  deliver  them  from 
the  dominion  of  the  Romans  and  set 
them  at  liberty.  They  were  anxious 
for  that.,  and  supposed  that  the  time  was 
at  hand,  and  that  ?wui,  as  soon  as  he 
entered  Jerusalem,  he  would  assume 
the  appearance  of  such  a  prince,  and  set 
up  his  kingdom.  To  correct  that  notion, 
seems  to  have  been  the  main  design  of 
this  parable.  To  do  that,  he  tells  them 
of  a  man  who  had  a  right  to  the  king- 
dom, yet  who,  before  taking  possession 
of  it,  went  into  another  kingdom  to  re- 
ceive a  confirmation  of  his  title  —  thus 
intimating  that  he  would  also  go  away 
before  he  would  completely  set  up  his 
kingdom,  ver.  12  ;  he  tells  them  that 
this  nobleman  left  his  servants  property 
to  be  improved  in  his  absence  —  as  hs 
would  have  his  disciples'  talents  to  ba 
used  in  his  service,  vs.  12,  13  ;  he  tells 
them  that  this  nobleman  was  rejected 
by  his  own  citizens,  ver.  14,  as  he  would 
be  by  the  Jews  ;  and  that  he  received 
the  kingdom  and  called  them  to  an  ac- 
count, as  he  also  would  the  Jews  and 
his  own  disciples.  H  Because  he  was 
nigh  to  Jerusalem.  The  capital  of  the 
country,  and  where  they  supposed  he 
would"  probably  set  up  his  kingdom. 
^  The  Kingdom  of  God  should  immediate* 


K.  D.  33.] 

12  He  said  therefore,  A  certain 
nobleman  went  into  a  far  country, 

to  receive  for  himself  a  kingdom, 
and  to  return. 

13  And  he  called  his  ten  servants, 

a  Matt.25.14,<fcc.      Mar.13.34.  ^  Mina, 

here  translated  atr pound,  is  12  ounces  and  an 

ly  appear.  The  reign  of  the  Messiah 
should  immediately  commence.  He 
spake  the  pai'able  to  correct  that  expect- 
ation. 

12.  A  certain  nobleman.  A  prince ; 
a  man  descended  from  kings,  and  hav- 
ing a  title,  therefore,  to  succeed  in  the 
kingdom.  ^  Went  into  a  far  cottntrij , 
&.C.  This  expression  is  derived  from 
the  state  of  things  in  Judea  in  the  time 
of  our  Saviour.  Judea  was  subject  to 
the  Romans,  having  been  conquered  by 
Fompey  about  sixty  years  before  Christ. 
It  was,  however,  governed  by  Jews  who 
held  the  government  under  the  Romans. 
It  was  necessary  that  the  prince  or  king 
should  receive  a  recognition  of  his  right 
to  the  kingdom  by  the  Roman  emperor, 
and  in  order  to  this  that  he  should  go  to 
Rome;  or,  as  it  is  said  here,  that  he 
might  receive  to  himself  a  kingdom. 
This  actually  occurred  several  times. 
Archelaus,  a  son  of  Herod  the  Great, 
about  the  time  of  the  birth  of  Jesus, 
went  to  Rome  to  obtain  a  conlirmafion 
of  the  title  which  his  father  had  left  him, 
and  succeeded  in  doing  it.  Herod  tiie 
Great,  his  father,  had  done  the  same 
thing  before  to  implore  the  aid  and 
countenance  of  Antony.  Agrippa,  the 
younger,  grandson  of  Herod  the  Great, 
went  to  Rome  also  to  obtain  the  favor 
of  Tiberius,  and  to  be  confirmed  in  his 
government.  Such  instances,  having 
frequently  occurred,  would  make  this 
parable  perfectly  intelligible  to  those  to 
whom  it  was  addressed.  By  the  noble- 
man here  is  undoubtedly  represented 
the  Messiah,  the  Lord  Jesus  Christ:  by 
his  going  into  a  far  country,  is  denoted 
his  going  to  heaven,  to  the  right  hand 
of  his  Father,  before  he  should /kZ??/  set 
up  his  kingdom  and  establish  his  reign 
among  men. 

13.  Ten  servants.  Nothing  in  par- 
ticular is  denoted-by  the  number  teii.  It 
Is  a  circumstance  intended  to  keep  up 
the  narrative.  In  general,  by  these 
servants,  our  Saviour  denotes  his  disci- 
ples, and  intends  to  teach  us  that  talents 
arc  given  us  to  be  improved,  for  which 


CHAPTER  XTX. 


r4i 


and  delivered  them  ten  ^  pounds, 
and  s«id  unto  them,  Occupy  till  I 
come. 

14  But  ^  his  citizens  hated  him, 
and  sent  a  message  after  him,  say- 
half,  which  at  5  shillings  the  ounce,  is  3/. 
2s.  6d     ftJno.l.ll.    15.18. 


we  must  give  an  account  at  his  return, 
IT  Ten  pounds.  The  word  translated 
pound  here  denotes  the  Hebrew  minnh, 
which  was  equal  to  abotit  $25.09.  The 
pounds  here  denote  the  talents  which 
God  has  given  to  his  servants  on  earth 
to  improve,  and  for  which  they  must 
give  an  account  in  the  day  of  judgment. 
IT  Occupy  till  I  come.  1  he  word  occupy 
here  means  not  merely  to  possess,  as  it 
often  does  in  our  language,  but  to  im- 
prove, to  employ  iti  busi7iess,  for  the 
purpose  of  increasing  it,  or  of  making 
profit  on  it.  The  direction  was  to  use 
this  money  so  as  to  gain  more  against 
his  approach.  So  Jesus  commands  his 
disciples  to  improve  their  talents ;  to 
make  the  most  of  them  ;  to  increase 
their  capability  of  doing  good,  and  to  do  it 
until  he  comes  to  call  us  hence,  by  death, 
to  meet  him.  See  1  Cor,  xii.  7,  Epb.  iv.  7. 
14,  Btct  his  citizens.  His  subjects,  or 
the  people  whom  he  was  desirous  of^ 
ruUng.  1i  Hated  him.  On  account  of 
his  character,  and  their  fear  of  oppres- 
sion. This  was  the  case  with  regard  to 
Archelaus  the  Jewish  prince,  who  went 
to  Rome  to  be  confirmed  in  his  king- 
dom, ^  Se7it  a  message,  saying.  Sec. 
His  discontented  subjects  fearing  what 
would  be  the  character  of  his  reign, 
sent  an  embassy  to  remonstrate  against 
his  being  appointed  as  the  ruler.  This 
actually  took  place.  Archelaus  went  to 
Rome  to  obtain  from  Augustus  a  con- 
firmation of  his  title  to  reign  over  that 
part  of  Judea  which  had  been  left  him 
by  his  father,  Herod  the  Great.  The 
Jews  know'ag  his  character  (compare 
Matt,  ii.  22;,  sent  an  embassy  of  fifty 
men  to  Rome  to  prevail  on  Augustus 
7iot  to  confer  the  title  on  him,  but  they 
coitld  not  succeed.  He  received  the 
kingdom,  and  reigned  in  Judea  in  the 
place  of  his  father.  As  this  fact  was 
fresh  in  the  memory  of  the  Jews,  it 
makes  this  parable  much  more  striking. 
By  this  part  of  it,  Christ  designed  to  de- 
note that  the  Jews  would  reject  him— 
the  Messiah — and  would  say  that  they 
did  not  desire  him  to  reign  over  them. 


142 


LUKE. 


[A.  D.  33. 


ing,  We  will  not  have  this  man  to 
reispi  over  us. 

15  And  it  came  to  pass,  that 
when  he  was  returned,  having  re- 
ceived the  kingdom,  then  he  com- 
manded these  servants  to  be  called 
anto  him,  to  whom  he  had  given  the 
*  money,  that  he  might  know  how 
much  every  man  had  gained  by 
trading. 

16  Then  came  the  first,  saying. 
Lord,  thy  pound  hath  gained  ten 
pounds. 

17  And  he  said  unto  him,  Well, 
thou  good  servant :  because  thou 
hast  been  faithful  "  in  a  very  little, 
have  thou  authority  over  ten  cities. 

18  And  the  second  came,  saying, 
1  silver,  and  so  ver.23.      a  c.16.10. 


See  John  i.  11.  So  it  is  true  of  all  sin- 
ners that  they  do  not  u)ish  Jesus  to  reign 
over  them  ;  they  reject  him  ;  and,  if  it 
were  possible,  would  cast  him  otf,  and 
never  submit  to  his  reign. 

15.  See  Matt.  xxv.  19. 

16—19.  See  Matt.  xxv.  20,  21.  H  Ten 
cities.  We  are  not  to  suppose  that  this 
will  be  literally  fultilled  in  heaven. 
Christ  teaches  here  that  our  rewards  in 
heaven  will  be  in  proportio?i  to  our 
faithfulness  in  improving  our  talents  on 
earth. 

20.  A  napJci?i.  A  towel.  He  means 
by  it  that  he  had  not  wasted  it,  nor 
thrown  it  by  carelessly,  but  had  been 
very  careful  of  it :  so  much  so  as  to  be 
at  the  pains  to  tie  it  up  in  a  towel,  and 
put  it  in  a  safe  place,  as  if  he  had  been 
very  faithful  to  his  trust. — So  many 
men  employ  their  talents,  and  their 
learning,  and  their  mfluence.  They 
have  them  ;  they  keep  them ;  but  they 
never  use  them  in  the  service  of  the 
Lord  Jesus,  and  in  regard  to  their  in- 
fluence on  the  church  or  the  world  it 
would  be  the  same  if  God  had  never 
conferred  on  them  these  talents. 

21.  An  axstere  inan.  Hard,  severe, 
oppressive.  The  word  is  commonly  ap- 
plied to  unripe  fruit,  and  means  sour, 
unpleasant,  harsh.  In  this  case,  it  means 
that  the  man  was  taking  every  advan- 
tage, and  while  he  lived  in  idleness  was 
making  his  living  out  of  the  toils  of  others 
ui\justly  exacted.  IT  Thau  takfM  up,  ^c. 


Lord,  thy  pound  hath  gained  five 
pounds. 

19  And  he  said  likewise  to  him, 
Be  thou  also  over  five  cities. 

20  And  another  came,  saying, 
Lord,  Behold,  here  is  thy  pound, 
which  I  have  kept  laid  up  in  a  nap- 
kin : 

21  For  I  feared  thee,  because 
thou  art  an  austere  man  :  thou  tak- 
est  up  that  thou  layedst  not  down, 
and  reapest  that  thou  didst  not  sow. 

22  And  he  saith  unto  him,  Out '' 
of  thine  own  mouth  will  I  judge 
thee,  thou  wicked  servant.  Thou 
knewest  that  I  was  an  austere  man, 
taking  up  that  I  laid  not  down,  and 
reaping  that  I  did  not  sow  : 

ft  2  Sa. 1.16.  Job  15.6.  aiatt.12.37.  22.12. 
Ro.3.12. 

Thou  dost  exact  of  others  what  thou 
didst  not  give.  The  phrase  is  applied 
to  a  man  who  finds  what  has  been  lost 
by  another,  and  keeps  it  himself,  and 
refuses  to  return  it  to  the  owner.  All 
this  is  designed  to  show  the  sinner's 
view  of  God.  He  regards  him  as  un- 
just, demanding  more  than  man  has 
power  to  render,  and  more,  therefore, 
than  God  has  a  right  to  demand.  See 
Note  on  Matt.  xxv.  24. 

22.  Out  of  thine  own  mouth.  By  your 
own  statement,  or  your  own  views  of 
my  character.  If  you  knew  that  this 
was  my  character,  and  knew  that  1 
should  be  rigid,  firm,  and  even  severe, 
it  would  have  been  the  path  of  wisdom 
in  you  to  have  made  the  best  use  of  the 
money  in  your  power.  But  as  you 
knew  my  character  beforehand,  and 
was  well  acquainted  with  the  fact  that 
I  should  demand  strictly  the  complying 
with  your  obligation,  you  have  no  right 
to  complain  if  you  are  condemned  ac- 
cordingly. We  are  not  to  suppose  that 
God  is  unjust  or  austere,  but  what  we 
are  to  learn  from  this  is,  that  as  man 
knows  that  God  will  be  just,  and  will 
call  him  to  a  strict  account  in  the  day 
of  judgment,  he  ought  to  be  prepared 
to  meet  him,  and  that  he  cannot  then 
complain  if  God  should  condemn  him. 

23.  The  bank.  The  treasury,  ct  the 
place  of  exchange.  Why  did  you  not 
loan  it  out,  that  it  might  be  increased? 
^  Usury.     Interest. 


A.  D.  33.] 

23  Wherefore  *  then  gavest  not 
thou  my  money  into  the  bank,  that 
at  my  coming- 1  might  have  required 
mine  own  with  usury  1 

24  And  he  said  unto  them  that 
stood  by,  Take  from  him  the  pound, 
and  give  it  to  him  that  hath  ten 
pounds. 

25  (And  they  said  unto  him, 
Lord,  he  hath  ten  pounds.) 

26  For  I  say  unto  you,  that 
^  unto  every  one  which  liath  shall 
be  given ;  and  from  him  that  hath 
not,  even  that  he  hath  shall  be  taken 
away  from  him. 

27  But  those  mine  enemies,  ' 
which  would  not  that  I  should  reign 
over  them,  bring  hither,  and  slay 
ikerii  before  me. 

28  And  when  he  had  thus  spo- 
ken, he  went  before,  ascending-  up 
to  Jerusalem. 

29  And  '^  it  came  to  pass,  when 
he  was  come  nigh  to  Bethphage  and 
Bethany,  at  the  mount  called  the 
mou7it  of  Olives,  he  sent  two  of  his 
disciples, 

30  Saying,  Go  ye  into  the  village 
over  against  you ,-  in  the  which,  at 
your  entering,  ye  shall  find  a  colt 
tied,  whereon  yet  never  man  sat: 
loose  him,  and  bring  him  hither. 

31  And  if  any  man  ask  you.  Why 

o  Ro.2.4,5.  b  Matt. 13.12.  2.5.29.  Mar.4.25. 
c.8.18.  cPs.2.4,5,9.  21.8,9.  Is.6G.6,14.  Na. 
1.2,8.      fle.10.13. 


CHAPTER  XIX. 


143 


25.  Aiid  they  said  unto  him.  Those 
Blaudiug  around  him  said.  IT  He  tiath, 
&c.  This  was  probably  an  observation 
made  by  some  of  the  bystanders  as  if 
to  correct  him  in  the  distribution.  '  He 
has  already  ten  pounds.  Why  take 
away  this  one,  and  add  to  what  he  al- 
ready possesses  i  Why  should  his  pro- 
pertjr  be  increased  at  the  expense  of 
this  man,  who  has  but  one  pound  V 
The  answer  to  this  is  given  in  the  fol- 
lowing verse,  that  every  one  that  hath, 
to  him  shall  be  given ;  every  man  who 
is  faithful  and  honest,  and  improves 
what  God  gives  him,  shall  receive  much 
more, 

2fi,  27.  For  I  scy,  &c.  1  hesc  are  the 


do  ye  loose  htm?  thas  shall  ye  say 
unto  him.  Because  the  Lord  hath 
need  *  of  him. 

33  And  they  that  were  sent  went 
their  way  and  found  even  as  he  had 
said  unto  them. 

33  And  as  they  were  loosing  the 
colt,  the  owners  thereof  said  unto 
them.  Why  loose  ye  the  colt] 

34  And  they  said.  The  Lord  hath 
need  of  him. 

35  And  they  brought  him  to  Je- 
sus :  and  they  cast  their  ^  garments 
upon  the  colt,  and  they  set  ^  Jesus 
thereon. 

36  And  as  he  went,  they  spread 
their  clothes  in  the  way. 

37  And  when  he  was  come  nigh, 
even  now  at  the  descent  of  the 
mount  of  Olives,  the  whole  multi- 
tude of  the  disciples  began  to  re- 
joice and  praise  God  with  a  loud 
voice,  for  all  the  mighty  works  that 
they  had  seen : 

38  Saying,  Blessed  '•  be  the  King 
that  Cometh  in  the  name  of  the 
Lord  ;  *  peace  in  heaven,  and  glory 
in  the  highest. 

39  And  some  of  the  Pharisees 
from  among  the  multitude  said 
unto  him,  Master,  rebuke  thy  disci- 
ples. 

40  And   he   answered   and   said 

rf  Matt.2].l,&c.  Mar.ll.l.&c.  ePs.50.10. 
/2Ki.9.13.  ^Jiio.l2.l4.  A  Ps.118.26.  c.l3. 
35.       ic.2.14.    Ro.5,1.    Ep.S.H. 


words  of  the  noblemati  declaring  the 
principles  on  which  he  would  distribute 
the  rewards  of  his  kingdom.  ^  But 
those,  &,c.  By  the  punishment  of  those 
who  would  not  that  he  should  reign 
over  them,  is  denoted  the  ruin  that  was 
to  come  upon  the  Jewish  nation  for  re- 
jecting the  Messiah,  and  also  upon  all 
sinners  for  not  receiving  him  as  their 
King.  See  Notes  on  the  parable  of  the 
talents  in  Matt.  xxv. 

28 — ^39.  See  Notes  on  Matt,  xxi  1 
—16. 

40.  The  stones  icould — cry  out.  It  is 
proper  that  they  should  celebrate  my 
coming.  Their  acclamations  ought  noi 
to  be  suppressed.    So  joyful  is  the  event 


144 


LUKE. 


[A.D.33. 


unto  tliem,  I  tell  you,  that  if  these 
should  hold  their  peace,  the  "  stones 
would  mimediately  cry  out. 

41  And  when  he  was  come  near, 
he  beheld  the  city,  and  wept  over  * 
it, 

42  Saying-,  If  thou  hadst  known, 
even  thou,  at  least  in  this  thy  day,  *= 
the  things   which  belong  unto  thy 

oHa.2.11.  Matt.3.9.  6  PsTuO.nG.  Je.9. 
I.  13.17.  17.ie.  Jno.11.35.  c  Ps.95.7,8. 
He.3.7,13,15. 

which  they  celebrate — the  coming  of 
the  Messiah — that  it  is  not  fit  that  I 
should  attempt  to  impose  silence  on 
them.  The  expression  here  seems  to 
be  proverbial,  and  is  not  to  be  taken 
literally.  Proverbs  are  designed  to  ex- 
Dress  the  truth  strongly,  but  are  not  to  be 
taken  to  signify  as  much  as  if  they 
were  to  be  interpreted  literally.  The 
sense  is,  that  his  coming  was  an  event 
of  so  much  importance,  that  it  ought  to 
be  celebrated  in  some  way,  and  would 
be  celebrated.  It  would  be  impossible 
to  restrain  the  people,  and  improper  to 
attempt  it.  The  language  here  is  strong 
proverbial  language  to  denote  that  fact. 
We  are  not  to  suppose,  therefore,  that 
our  Saviour  meant  to  say  that  the  stones 
were  conscious  of  his  coming,  or  that 
God  would  make  them  speak,  but  only 
that  there  was  strong  feeling  among  the 
people,  that  it  was  proper  that  they 
should  express  it  in  this  manner,  and 
that  it  was  not  fit  that  he  should  attempt 
to  repress  it. 

41 — 44.  He  toept  over  it.  Showing 
his  compassion  for  the  guilty  city,  and 
his  strong  sense  of  the  evils  that  were 
about  to  come  upon  it.  See  Matt,  xxiii. 
37 — 39.  As  he  entered  the  city  he 
passed  over  the  mount  of  Olives.  From 
that  mountain  there  was  a  full  and 
magnificent  view  of  the  city.  See 
Notes  on  Matt.  xxi.  1.  The  view  of 
the  splendid  capital,  the  knowledge  of 
its  crimes,  the  remembrance  of  the 
mercies  of  God  towards  it,  the  certainty 
that  it  might  have  been  spared  if  it  had 
received  the  prophets  and  himself,  the 
knowledge  that  it  was  about  to  put  him, 
heir  long-expected  Messiah,  to  death, 
and  for  that  to  bo  given  up  to  utter  de- 
solation, affected  his  heart,  and  the  tri- 
umphant King  and  Lord  of  Zion  wept ! 
Amidst  all  his  prosperity,  and  all  the 
acclamations  of  the  multitude,  the  heart 


peace  !     But  now  they  are  hid  firom 
thine  eyes. 

43  For  the  days  shall  come  upon 
thee,  that  thine  enemies  shall  cast  "* 
a  trench  about  thee,  and  compass 
thee  round,  and  keep  thee  in  on 
every  side. 

44  And  *  shall  lay  thee  even  with 
the  ground,  and  thy  children  within 

d  Is.29.2,3.  Je.6.5,6.  e  1  Ki.9.7,a  Mi.3.13. 
Matt.23.37,38.  c.13.34.35. 


of  the  Saviour  was  turned  from  the  to- 
kens of  rejoicing  to  the  miseries  about 
to  come  on  a  guilty  people.  Yet  they 
might  have  been  saved.  If  thou  hadst 
known,  says  he,  even  thou,  with  all 
thy  guilt,  the  things  that  make  for  thy 
peace ;  if  thou  hadst  repented,  been 
righteous,  and  received  the  Messiah ; 
if  thou  hadst  not  stained  thy  hands  with 
the  blood  of  the  prophets,  and  shouldst 
not  with  that  of  the  Son  of  God,  then 
these  terrible  calamities  would  not  come 
upon  thee.  But  it  is  too  late.  They 
are  hid  from  thine  eyes.  The  national 
wickedness  is  too  great.  The  cup  is  full. 
Mercy  is  exhausted.  And  Jerusalem, 
with  all  her  pride  and  splendor,  the 
glory  of  her  temple,  and  the  pomp  of 
her  service,  must  perish  !  ^  For  the 
daijs  shall  come,  &c.  This  took  place 
under  Titus,  the  Roman  general,  A.  D. 
70,  about  thirty  years  after  this  was 
spoken.  IT  Cast  a  tre7ich  about  thee. 
The  word  trench  now  means  commonly 
a  pit  or  ditch.  When  the  Bible  was 
translated,  it  meant  also  earth  thrown 
lip  to  defend  a  camp.  Johnson^ s  Diction- 
ary. This  is  the  meaning  of  the  origi- 
nal here.  It  is  not  a  pit,  or  large  ditch, 
but  a  pile  of  earth,  stones,  or  wood 
thrown  up  to  guai-d  a  camp,  and  to  de- 
fend it  from  the  approach  of  an  enemy. 
This  was  done  at  Jerusalem.  Jose- 
phus  informs  us  that  Titus,  in  order 
that  he  might  compel  the  city  to  sur- 
render by  famine,  built  a  wall  around 
the  whole 'circumference  of  the  city 
This  wall  was  nearly  five  miles  in 
length,  and  furnished  with  thirteen  cas- 
tles or  towers.  This  work  was  com- 
pleted with  incredible  labor  in  ten  days. 
The  professed  design  of  this  wall  was 
to  keep  the  city  in  on  every  side.  Never 
i  was  a  prophecy  more  strikingly  ac 
I  complished.  ^  Shall  lay  thee  even  with 
[the  ground,  &,c.     This  was  literally 


A.  D.  33.] 


CHAPTER  XIX. 


145 


thee  ;  and  they  *  shall  not  leave  in 
thee  one  stone  upon  another ;  be- 
cause *  thou  knewest  not  the  time 
of  thy  visitation. 

45  And  *=  he  went  into  the  tem- 
ple, and  began  to  east  out  them  that 
sold  therein,  and  them  that  bought ; 

46  Saying  unto  them,  It  is  "^  writ- 
ten, My  house  is  the  house  of  prayer, 

a  Matt.24.2.  Mar.13.2.  b  La.1.8.  1  Pe.Q. 
12.  c  Matt.21. 12,13.  Mar.11.15-17.  Jno.2. 
15,17. 


done.  Titus  caused  a  plough  to  pass 
over  the  plaoe  where  the  temple  stood. 
See  Notes,  Matt.  xxiv.  AH  this  was 
done,  says  Christ,  because  Jerusalem 
knew  not  the  time  of  its  visitation  ;  that 
is,  did  not  know,  and  would  not  know, 
that  the  Messiah  had  come.  His  com- 
ing was  the  time  of  their  merciful  visi- 
tation. That  time  had  been  predicted, 
and  invaluable  blessings  promised  as 
the  result  of  his  advent.  But  they 
would  not  know  it.  They  rejected  him. 
They  put  him  to  death,  and  it  was  just 
that  they  should  be  destroyed. 

45,  46.  See  Notes,  Matt.  xxi.  12,  13. 

47.  Daily  in  the  temple.  That  is 
for  five  or  six  days  before  his  cruci- 
fixion. 

48.  Could  not  find,  &c.  Were  not 
able  to  accomphsh  their  purpose  :  they 
did  not  know  luow  to  bring  it  about. 
"ff  Very  attentive.  Literally,  hung  upon 
him  to  hear  him.  The  word  denotes  an 
anxious  desire,  a  fixed  attention,  a  cleav- 
ing to  him,  and  unwiUingness  to  leave 
him,  so  that  they  might  hear  his  words. 
This  is  always  the  case  when  men  be- 
come anxious  about  their  salvation,  that 
they  manifest  it  by  hanging  on  the 
preaching  of  the  gospel ;  by  fixed  at- 
tention ;  and  unwillingness  to  leave  the 
place  where  the  word  of  God  is  preach- 
ed.— In  view  of  the  fact  that  the  Lord 
Jesus  wept  over  Jerusalem,  we  may 
remark : 

(1.)  It  was  in  view  of  the  sins  and 
danger  of  the  inhabitants,  and  of  the 
fact  that  they  had  rejected  offered 
mercy. 

(2.)  There  was  occasion  for  weeping. 
Jesus  would  not  have  wept  had  there 
been  no  cauae  for  it.  If  they  were  in 
no  danger  ;  if  there  was  no  punishment 
in  the  future  world,  why   should  he 

Vol.  II.  — 13 


but  ye   have   made   it  a  den  •  of 
thieves. 

47  And  he  taught  f  daily  in  the 
temple.  But  the  chief  priests  and 
the  scribes,  and  the  chief  of  the 
people,  sought  to  destroy  him ; 

48  And  could  not  find  what  they 
might  do  :  for  all  the  people  ^  were 
very  attentive  to  hear  him. 

rfIs.o6.7.  eJe.7.11.  /Jno.18.20.  ^  or, 
kangcd  on  kim. 


have  wept?  When  the  Lord  Jesus 
weeps  over  sinners,  it  is  the  fullest 
proof  that  they  are  in  danger. 

(3.)  Sinners  are  in  the  same  danger 
now.  They  reject  Christ  as  they  did 
then.  They  despise  the  gospel  as  they 
did  then.  They  refuse  now  to  come  to 
him  as  the  inhabitants  of  Jerusalem  did. 
Why  are  they  not  then  in  the  same 
danger  ? 

(4.)  Deep  feeling  ;  gushing  emotions ; 
lively  affections  are  proper  in  rehgion. 
If  the  Saviour  wept,  it  is  not  improper 
for  us  to  weep.  It  is  right.  Nay,  can  it 
be  right  not  to  weep  over  the  condition 
of  lost  man  ? 

(5.)  Rehgion  is  tenderness  and  love. 
It  led  the  Saviour  to  weep,  and  it 
teaches  us  to  sympathise,  and  feel 
deeply.  Sin  hardens  the  heart,  and 
makes  it  insensible  to  every  pure  and 
noble  emotion  ;  but  rehgion  teaches  us 
to  feel  "for  others'  woes,"  and  to 
sympathise  in  the  danger  of  others. 

(6.)  Christians,  and  Christian  minis 
ters,  should  weep  over  lost  sinners. 
They  have  souls  just  as  precious  as 
they  had  then ;  they  are  in  the  same 
danger ;  they  are  gomg  to  the  judg- 
ment bar  ;  they  are  wholly  insensible 
to  their  danger  and  their  duty. 

Did  Christ  o'er  sinners  weep? 

And  shall  our  cheeks  be  dry  ? 
Let  floods  of  penitential  grief, 

Burst  forth  from  every  eye. 

The  Son  of  God  in  tears, 

Angels  with  wonder  see  ! 
Be  thou  astonished,  O  my  soul : 

He  shed  those  tears  for  thee. 

He  wept  that  we  might  weep ; 

Each  sin  demands  a  tear ; 
In  heaven  alone  no  sin  is  found.. 

And  there's  no  weeping  there. 


14C 


LUKE. 


[A.  D.  33. 


CHAPTER  XX. 

AND  "  it  came  to  pass,  that  on 
one  of  those  days,  as  he  taught 
the  people  in  the  temple,  and  preach- 
ed the  gospel,  the  chief  priests  and 
the  scribes  came  upon  him,  with  the 
eiders, 

2  And  spake  unto  him,  saying-, 
Tell  us.  By  *  what  authority  doest 
thou  these  things'?  or  who  is  he 
that  gave  thee  this  authority  1 

3  And  he  answered  and  said  unto 
them,  I  will  also  ask  you  one  thing ; 
and  answer  me : 

4  The  baptism  of  John,  was  it 
from  heaven,  or  of  men  1 

5  And  they  reasoned  with  them- 
selves, saying.  If  we  shall  say,  From 
heaven ;  he  will  say,  Why  then  be- 
lieved ye  him  not  1 

6  But  and  if  we  say.  Of  men ;  all 
the  people  will  stone  us  ;  for  *=  they 
be  persuaded  that  John  was  a  pro- 
phet. 

7  And  they  answered,  that  they 
could  not  tell  whence  //  was. 

8  And  Jesus  said  unto  them, 
Neither  tell  I  you  by  what  authori- 
ty I  do  these  things. 

9  Then  began  h&  to  speak  to  the 
people  this  parable  :  A  ^  certain  man 
planted  a  vineyard,  *  and  let  it  forth 
to  husbandmen,  and  went  into  a  far 
country  for  a  long  time. 

10  And  at  the  season,  he  sent 
a  servant  to  the  husbandmen,  that 
they  should  give  him  of  the  fruit  -^ 
of  the  vineyard ;  but  the  husband- 
men beat  him,  and  sent  him  away 
empty. 

11  And  again  he  sent  another 
servant :  and  they  beat  him  also, 
and  entreated  him  shamefully,  and 
sent  hivi  away  empty. 

a  Matt.21.23,&c.  M;ir.ll.27,<fcc.  b  ArA. 
7-10.  7.27.  c  Matt.14.5.  d  Matt.21.33.&c. 
Mar.l2.1,&c.  cCa.8.11,12.  Is.5.1-7.  /Jno. 
15.16.    Ro.7.4. 


CHAPTER  XX. 

1  -9.  See  this  passage  explained 
Matt.  xxi.  2S— 27. 


12  And  again  he  sent  a  third  : 
and  they  wounded  him  also,  and 
cast  hi77i  out. 

13  Then  said  the  lord  of  the 
vine)rard.  What  shall  I  do  I  I  will 
send  my  beloved  son :  it  may  be 
they  will  reverence  him,  when  they 
see  him. 

14  But  when  the  husbandmen 
saw  him,  they  reasoned  among 
themselves,  saying,  This  is  the  heir ; 
s  come,  let  ''  us  kill  him,  that  the 
inheritance  may  be  ours. 

15  So  they  cast  him  out  of  the 
vineyard,  and  killed  him.  What 
therefore  shall  the  lord  of  the  vine- 
yard do  unto  them  1 

16  He  shall  come  and  destroy 
these  husbandmen,  and  shall  give 
the  vineyard  to  others.  •  And 
when  they  heard  il,  they  said,  God 
forbid. 

17  And  he  beheld  them,  and  said, 
Yvhat  is  this  then  that  is  written. 
The  ^  stone  which  the  builders  re- 
jected, the  same  is  become  the  head 
of  the  corner  ] 

18  Whosoever  shall  fall  upon 
that  stone  shall  be  broken  ;  but  on  * 
whomsoever  it  shall  fall,  it  will 
grind  him  to  powder. 

19  And  the  chief  priests  and  the 
scribes  the  same  hour  sought  to  lay 
hands  on  him  ;  and  they  feared  the 
people :  for  they  perceived  that  he 
had  spoken  this  parable  againsl 
them. 

20  And  they  watched  him,  and 
sent  forth  spies,  which  should  feign 
themselves  just  men,  that  '  they 
might  take  hold  of  his  words,  that 
so  they  might  deliver  him  unto  the 
power  and  authority  of  the  gov- 
ernor. 

5-pri.2.8.    Ro.8.17.  He.1.2.      A  Matt.27.21- 

25.    Ac.2.23.  3.1.5.  i  Ne.9.36.37.      jPs.lia 

22.      A;  Da.2.34,35.  /  Matt.22.]5,&c.    Mar 
12.13. 


9—19.  See  this  parable  explained  hi 
Notes  on  Matt.  xxi.  33 — 45, 
20 — 38.  See  this  explained  in  Matt. 
1  xxii.  15—33  ;  and  Mark  xii.  13—27 


A.  D.  33.J 


CHAPTER  XX. 


147 


21  And  they  asked  him,  saying, 
Master,  we  know  that  thou  sayest 
and  teachest  rightly,  neither  accept- 
est  thou  the  person  of  any,  but 
teachest  the  way  of  God  ^  truly  : 

22  Is  it  lawful  for  us  to  give  tri- 
bute unto  Cesar,  or  no] 

23  But  he  perceived  their  crafti- 
ness, and  said  unto  them,  Why 
tempt  ye  me  T 

24  Shew  me  a  ^  penny.  Whose 
image  and  superscription  hath  it  % 
They  answered  and  said,  Cesar's. 

25  And  he  said  unto  them,  Ren- 
der *  therefore  unto  Cesar  the  things 
which  be  Cesar's,  and  unto  God  the 
things  which  be  God's. 

26  And  they  could  no*  take  hold 
of  his  words  before  the  people  :  and 
they  marvelled  at  his  answer,  and 
held  *  their  peace. 

27  Then  '^  came  to  /z«w  certain  of 
the  Sadducees,  ''■  which  deny  that 
there  is  any  resurrection ;  and  they 
asked  him, 

28  Saying,  i>Iaster,  Mosss  wrote 
•  unto  us.  If  any  man's  brother  die, 
having  a  wife,  and  he  die  without 
children,  that  his  brother  should 
take  his  wife,  and  raise  up  seed  un- 
to his  brother. 

29  There  were  therefore  seven 
brethren  :  and  the  first  took  a  wife, 
and  died  without  children. 

30  And  the  second  took  her  to 
wife,  and  he  died  childless. 

31  And  the  third  took  her ;  and 
in  like  manner  the  seven  also  :  and 
they  left  no  children,  and  died. 

32  Last  of  all  the  woman  died 
also. 

33  Therefore  in  the  resurrection 
v;hose  wife  of  them  is  she  %  for 
seven  had  her  to  wife. 

34  And  Jesus  answering  said 
unto   them.    The   children   of   this 

1  or,  of  a  mi?,';,.  2  See  Malt.  18.28.  a  Ro. 
13.7.  ft  Tit. 1.10,11.  c  Matt.22.23,cScC.  Mar. 
12.18,&c.  <f  Ac.23.6,8.  e  De. 25.5-8.  /c. 
21.m    Re.3.4.      jT  Re.21.4. 

39.  See  Mark  xii.  32. 
40-'44.  Sec  Pvlaf.  xxii.  41-^6 


world  marry,  and  are  given  in  mar- 
riage : 

35  But  they  which  shall  be  ac- 
counted worthy  •'"  to  obtain  tliat 
world,  and  the  resurrection  from  the 
dead,  neither  marry,  nor  are  given 
in  marriao-e  : 

36  Neither  ^  can  they  die  any 
more :  for  they  are  equal  unto  the 


angeh 


and  are  the  '  children  of 


God,  being  the  children  of  the  re 
surrection. 

37  Now  that  the  dead  are  raised, 
even  Moses  shewed  J  at  the  bush, 
when  he  calleth  the  Lord  the  God 
of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob. 

38  For  he  is  not  a  God  of  the 
dead,  but  of  the  living:  for  '  all  live 
unto  him. 

39  Then  certain  of  the  scribes 
answering,  said.  Master,  thou  hast 
well  said. 

40  And  after  that  they  durst  not 
ask  him  any  question  at  all, 

41  And  '^  he  said  unto  them, 
How  say  they  that  Christ  is  David's 
soni 

42  And  David  himself  saith  "•  in 
the  book  of  Psalms,  The  Lord  said 
unto  my  Lord,  Sit  thou  on  my  right 
hand, 

43  Till  I  make  thine  enemies  thy 
footstool. 

44  David  therefore  calleth  him 
Lord  ;  how  is  he  then  his  son  ? 

45  Then,  in  the  audience  of**  all 
the  people,  he  said  unto  his  disci 
pies, 

46  Beware  °  of  the  scribes,  which 
desire  to  walk  in  long  robes,  and 
love  greetings  p  in  the  markets,  and 
the  highest  seats  in  the  synagogues, 
and  the  chief  rooms  at  feasts  ; 

47  Which    '    devour    widows' 

h  1  Co.15.49,52.  1  Jno.3.2.  i  Ro.8.17 
i  Ex.6.3.  &Ro.l4.8,9.  /  Matt.22.42.  Mar, 
12.35,&c.  mPs. 110.1.  Ac.2.34.  n  1  Ti.5 
20.  0  Mar.l2.38,&c.  ^  c.  11.43.  ?  Is.lO 
2.    Matt.23.14.    2Ti.3.6.       

45 -=47.     See    Matt,    xxiii.  1  —  12 
il4. 


148 


nouses,  and  for  a  shew  "  make  long 
prayers :  the  same  shall  receive 
trreater  *  damnation. 

CHAPTER  XXI. 

AND  he  looked  up,  and  *=  saw 
the  rich  men  casting  their  gifts 
into  the  treasury. 

2  And  he  saw  also  a  certain  poor 
widow  casting  in  thither  two  ^ 
mites. 

3  And  he  said.  Of  a  truth  I  say 
unto  you,  that  this  poor  widow  hath 
cast  in  more  ^  than  they  all : 

4  For  all  these  have  of  their 
abundance  cast  in  unto  the  offer- 
ings of  God  :  but  she  of  her  penury 
hath  cast  in  all  the  living  that  she 
had. 

5  And  *  as  some  spake  of  the 
temple,  how  it  was  adorned  with 
goodly  stones  and  gifts,  he  said, 

6  As  for  these  things  which  ye 
behold,  the  days  will  come,  in  the 
which  -''  there  shall  not  be  left  one 
stone  upon  another  that  shall  not  be 
thrown  down. 

7  And  they  asked  him  saying. 
Master,  but  when  shall  these  things 
oe  ]    and  what  sign   will   there   be 

alTh.2.5.  &c. 10.12,14.  Ja.3.l.  c  Mar. 
12.41.  iSeeMar.12.42.  d2Co.8.12.  cMatt. 
24.1,&c.    Mar.l3.1,&c.       /c.l9.44,&c. 


LUKE.  LA.  D.33 

when  these   things  shall  come  to 
pass  ] 

8  And  he  said.  Take  ^  heed  that 
ye  be  not  deceived  :  for  many  shall 
come  in  my  name,  saying,  I  am 
Christ  ,•  and  ''  the  time  draweth 
near ;  go  ye  not  therefore  after 
them. 

9  But  when  ye  shall  hear  of  wars 
and  commotions,  be  '  not  terrified  : 
for  these  things  must  first  come 
to  pass,  but  the  end  is  not  by  and 
by. 

10  Then  said  he  unto  them,  J 
Nation  shall  rise  against  nation, 
and  kingdom  against  kingdom  ; 

11  And  great  earthquakes  shall 
be  in  divers  places,  and  famines, 
and  pestilences ;  and  fearful  sights 
and  great  signs  shall  there  be  from 
heaven. 

12  But  before  all  these,  they 
shall  lay  their  hands  on  you,  and 
persecute  you,  delivering  you  up  to 
the  synagogues,  and  into  prisons,  * 
being  brought  before  kings  '  and 
rulers  for  my  name's  sake. 

13  And  "*  it  shall  turn  to  you  for 
a  testimony. 

^  2  Th.2.3,9,10.  lJno.4.1.  2  Jno.7.  A  Re. 
1.3.  i  Pr.3.25,26.  j  Hag.2.22.  k  Ac.4.3.  5. 
18.  12.4.  10.24.  Re.2.10.  /  Ac.25.23.  mPh 
1.28.  2Th.l.5. 


CHAPTER  XXI. 

1 — 4.  See  this  explained  in  Mark  xii. 
41—44. 

4.  Penury.     Poverty, 

5.  Goodly  stones.  Beautiful  stones. 
Either  referring  to  the  large,  square, 
and  well-finished  stones  of  which  the 
eastern  wall  was  built,  or  to  the  pre- 
cious stones  which  might  have  been 
used  in  decorating  the  temple  itself. 
See  Notes  on  Mark  xiii.  1.  IT  Gifts. 
This  word  properly  denotes  any  thing 
devoted  or  dedicated  to  God.  Anciently 
warriors  dedicated  to  their  gods  the 
spoils  of  war,  the  shields,  and  helmets, 
and  armor,  and  garments  of  those  slain 
in  battle.  These  were  suspended  in 
the  temples.  It  would  seem  that  some- 
thing of  this  kind  had  occurred  in  the 
temple  of  Jerusalem,  and  that  th«  peo- 
ple to  express  their  gratitude  to  God 


had  suspended  on  the  pillars  and  porch- 
es of  the  temple  gifts  and  offerings. 
Josephus  mentions  particularly  a  gold- 
en vine  with  which  Herod  the  Great 
had  adorned  the  columns  of  the  tem- 
ple. Ant.  13.  8.  See  also  2  Maccabees 
V.  16  ;  ix.  16. 

6.  See  Matt.  xxiv.  2. 

7 — 36.  The  account  of  the  destruc- 
tion of  Jerusalem  contained  in  this 
chapter  has  been  fully  considered  in  the 
Notes  on  Matt.  xxiv.  All  that  will  be 
necessary  here  will  be  an  explanation  of 
a  few  words  that  did  not  occur  in  that 
chapter. 

9.  Commotions.  Insurrections.  Sub- 
jects rising  against  their  rulers. 

11.  Fearful  sights.  See  Matt.  xxiv.  7. 

12,  13.  Synagogues,  and  into  prisons. 
See  Notes  on  Mark  xiii.  9,  10. 

14.  Settle  it  therefore  in  your  hearts. 


A.  D.  33.] 


CHAPTER  XXI. 


149 


14  Settle  it  therefore  in  your 
hearts,  not  to  "  meditate  before  what 
ye  shall  answer : 

15  For  I  will  give  you  a  mouth 
and  wisdom,  which  all  your  adver- 
saries shall  not  be  able  to  gainsay  * 
nor  resist. 

16  And  "  ye  shall  be  betrayed 
both  by  parents,  and  brethren,  and 
kinsfolks,  and  friends  ;  and  ^  some 
of  you  shall  they  cause  to  be  put  to 
death. 

17  And  ye  shall  be  hated  *  of  all 
men  for  my  name's  sake. 

18  But /there  shall  not  an  hair 
of  your  head  perish. 

19  In  your  patience  ^  possess  ye 
your  souls. 

a  Matt.10.19.  c.i2.11.  Z.  Ac.6.10.  cMi. 
7.5,6.  d  Ac.7.59.  12.2.  26.10.  Re.2.13.  6.9. 
12.11.     e  Jno.17.14. 


Fix  it  firmly  in  your  minds,  so  firmly  as 
to  become  a  fixed  principle,  that  you 
are  always  to  depend  on  God  for  ai^  in 
all  your  trials.     See  Mark  xiii.  11. 

15.  A  mouth.  Eloquence,  ability  to 
speak  as  the  case  may  demand.  IF  Gain- 
say. Speak  against.  They  will  not  be 
able  to  reply  to  it,  or  to  oppose  the  force 
of  what  you  shall  say. 

18.  A  hair  of  your  head  perish.  This 
is  a  proverbial  expression,  denoting  that 
they  should  not  suffer  any  essential  in- 
jury. This  was  strikingly  fulfilled  in 
the  fact  that  in  the  calamities  of  Jeru- 
salem there  is  reason  to  believe  that  no 
Christian  suffered.  Before  those  ca- 
lamities came  on  the  city,  they  had  fled 
to  Fella,  a  city  on  the  east  of  the  Jor- 
dan.    See  Notes  on  Matt.  xxiv.  IS. 

19.  In  yotir patience.  Rather,  by  your 
perseverance.  The  word  patience  here 
means  constancy,  perseverance,  sustain- 
ing afflictions.  TT  Possess  ye  your  souls. 
Some  read  here  the  future  instead  of  the 
present  of  the  verb  rendered  possess. 
The  word  possess  means  here  to  pre- 
serve or  keep,  and  the  word  souls  means 
lives.  This  passage  may  be  thus  trans- 
lated :  By  persevering  in  bearing  these 
trials,  you  will  save  your  lives,  or  you 
will  be  safe  ;  or,  by  persevering  pre- 
serve your  lives,  i.  e.,  do  not  yield  to 

hese    calamities,   but  bear   up   under 
them,  for  he  that  endureth  to  the  end 
13* 


20  And  when  ye  shall  see  Jeru 
salem  compassed  with  armies,  then 
know  that  the  desolation  thereof  is 
nigh. 

21  Then  let  them  which  are  in 
Judea  flee  to  the  mountains  ;  and  let 
them  which  are  in  the  midst  of  it 
depart  out;  and  let  not  them  that 
are  in  the  countries  enter  thereinto. 

22  For  these  be  the  days  of  ven- 
geance, that  all ''  things  which  are 
written  may  be  fulfilled. 

23  But  woe  unto  them  ♦  that  are 
with  child,  and  to  them  that  give 
suck  in  those  days  !  for  there  shall 
be  great  distress  in  the  land,  and 
wrath  upon  this  people. 

24  And   they  shall   fall    by  the 

/Matt. 10.30.  ^Ro.5.3.  He.10.36.  Ja.1.4. 
A  De.28.25,48.  Da.9.26,27.  Zec.11.6.  14.1,2. 
i  La.4.10. 


the  same  shall  he  saved.  Compare 
Matt.  xxiv.  13. 

22.  All  things  which  are  written  may 
be  fulfilled.  Judgment  had  been  threat- 
ened by  almost  all  the  prophets  against 
that  wicked  city.  They  had  spoken 
of  its  crimes,  and  threatened  its  ruin. 
Once  God  had  destroyed  Jerusalem, 
and  carried  the  people  to  Babylon.  But 
their  crimes  had  been  repeated  when 
they  returned,  and  God  had  again 
threatened  their  ruin.  Particularly  was 
this  very  destruction  foretold  by  Daniel, 
ch.  ix.  26,  27  ;  "  And  after  threescore 
and  two  weeks  shall  Messiah  be  cut 
off",  but  not  for  himself;  and  the  people 
of  the  prince  that  shall  come  shall  de- 
stroy the  city  and  the  sanctuary ;  and 
the  end  thereof  shall  be  with  a  flood, 
and  unto  the  end  of  the  war  desolations 
are  determined." 

24.  Shall  fall,  &c.  No  less  than  one 
million,  one  hundred  thousand  perished 
in  the  siege  of  Jerusalem.  ^  Sha.ll  be 
led  away  captive.  More  than  ninety 
thousand  were  led  into  captivity.  See 
Notes  on  Matt.  xxiv.  IT  Shall  be  trod- 
den doion  by  the  Gentiles.  Shall  be  in 
possession  of  the  Gentiles,  be  subject  to 
them.  The  expression  also  implies  that 
it  shall  be  an  oppressive  subjection,  as 
when  a  captive  in  war  is  trodden  down 
under  the  feet  of  the  conqueror.  An- 
ciently conquerors  trod,  on  the  necks  of 


150 


LUKE. 


f  A.  D.  33 


edge  of  the  sword,  and  shall  be  led 
away  captive  into  all  nations :  and 
Jerusalem  *  shall  be  trodden  down 
of  the  Gentiles,  until  the  times  *  of 
the  Gentiles  be  fulfilled. 

aDa.12.7.  Re.11.2.       Z>  Ro.n.25. 

those  who  were  subdued  by  them. 
Josh.  X.  24.  2  Sam.  xxii.  41.  Eze,  xxi. 
29.  The  bondage  of  Jerusalem  has 
been  long  and  very  oppressive.  It  was 
for  a  long  time  under  the  dominion  of 
the  Romans,  then  of  the  Saracens,  and 
is  now  of  the  Turks,  and  is  aptly  repre- 
sented by  a  captive  stretched  on  the 
ground  whose  neck  is  trodden  by  the 
foot  of  the  conqueror.  ^  Until  the  times 
of  the  Gentiles  be  fulfilled.  This  pas- 
sage has  been  understood  very  different- 
ly by  different  expositors.  Some  refer 
it  to  the  time  which  the  Romans  who 
conquered  it  had  dominion  over  it,  as 
signifying  that  they  should  keep  pos- 
session of  it  until  a  part  of  the  pagans 
should  be  converted,  when  it  should  be 
rebuilt.  Thus  it  was  rebuilt  by  the 
emperor  Adrian.  Others  suppose  that 
it  refers  to  the  end  of  the  world,  when 
all  the  Gentiles  shall  be  converted,  and 
they  shall  cease  to  be  Gentiles  by  all 
becoming  Christians,  meaning  that  it 
should  always  be  desolate.  Others  that 
Christ  meant  to  say  that  in  the  times  of 
the  millennium,  when  the  gospel  should 
spread  universally,  that  he  would  reign 
personally  on  earth,  and  that  the  Jexos 
would  return  and  rebuild  Jerusalem 
and  the  temple.  This  is  the  opinion  of 
the  Jews,  and  of  many  Christians.  The 
meaning  of  the  passage  clearly  is,  1st. 
That  Jerusalem  should  be  completely 
destroyed.  2d.  That  this  should  be 
done  by  Gentiles,  i.  e.,  by  the  Roman 
armies.  3d.  That  this  desolation  should 
continue  as  long  as  God  should  allow 
them  ;  as  long  as  he  should  judge  it 
proper  in  a  fit  manner  to  express  his 
abhorrence  of  the  crimes  of  the  nation, 
i.  e.,  until  the  times  allotted  to  them  by 
God  for  this  desolation  should  be  ac- 
complished, without  specifying  how 
long  that  should  be,  or  what  should 
occur  to  the  city  after  that.  It  may  be 
rebuilt,  and  inhabited  by  converted 
Jews.  Such  a  thing  is  possible,  and 
the  Jews  naturally  seek  that  as  their 
home.  But  whether  this  be  so  or  not, 
the  time  when  the  Gentiles,  as  such, 
shall  have  dominion  over  the  city,  is 


25  And  there  shall  be  signs  in 
the  sun,  and  in  the  moon,  ana  in  the 
stars  ;  and  upon  the  earth  distress 
'^  of  nations,  with  perplexity ;  the 
sea  and  the  waves  roaring  ;  _  ' 
c  Da. 12.1. 


Umited.  Like  all  other  cities  on  the 
earth,  itv/ill  yet  be  brought  under  the 
influence  of  the  goi=pel,  and  shall  bo 
inhabited  by  the  true  friends  of  God. 
Pagan,  infidel,  anti-christian  dominion 
shall  cease  there ;  and  it  shall  be  again 
a  place  v.-here  God  shall  be  worshipped 
in  sincerity — a  place  even  then  of  pecu 
har  interest  from  the  recollection  of  tlie 
events  which  have  occurred  there.  Hoto 
lo7ig  it  is  to  be  before  this  occurs,  is 
known  only  to  him  "  vvho  hath  put  the 
times  and  seasons  in  his  own  power." 

25.  See  Matt,  xxiv.  29.  IT  Upon  the 
earth  distress  of  nations.  Some  have 
proposed  to  render  the  word  earth  by 
land,  confining  it  to  Judea.  It  often 
has  this  reference,  and  there  seems 
some  propriety  in  so  using  it  here. 
The  word  translated  distress,  denotes 
anxiety  of  mind,  such  an  anxiety  as 
men  have  when  they  do  not  know 
what  to  do  to  free  themselves  from  ca- 
lamities ;  and  it  means  that  the  calami- 
ties would  be  so  great  and  overwhelm- 
ing that  they  would  not  know  what  to 
do  to  escape.  There  would  be  a  want 
of  counsel,  and  deep  anxiety  at  the 
impending  evils.  ^  IVith  perplexity. 
Rather,  oa  account  of  their  perplexity, 
or  the  desperate  state  of  their  affairs. 
The  Syriac  has  it,  "perplexity  or 
wringing  of  hands, ^^  v.hich  is  a  sign  of 
deep  distress  and  horror.  ^  The  sea 
and  the  waves  roaring.  This  is  not  to 
be  understood  literally,  but  as  an  image 
of  great  distress.  Probably  it  is  de- 
signed to  denote  that  these  calamities 
would  come  upon  them  like  a  deluge. 
As  when  in  a  storm  the  ocean  roars, 
and  wave  rolls  on  wave  and  dashes 
against  the  shore,  and  each  succeeding 
surge  is  more  violent  than  the  one  that 
preceded  it,  so  would  the  calamities 
come  upon  Judea.  They  would  roll 
over  the  whole  land,  and  each  wave  of 
trouble  would  be  more  violent  than  the 
one  that  preceded  it,  until  the  whole 
country  wovild  be  desolate.  The  same 
image  is  also  used  i.i  Isa.  viii.  7,  8.  and- 
Rev.  xviii.  15. 


A.  D.  33.] 


CHAPTER  XXI. 


151 


26  Men's  hearts  failing  them  for 
fear,  and  for  looking  after  those 
things  Vy-hich  are  coming  on  the 
earth;  for  the  "■  powers  of  heaven 
shall  be  shaken. 

27  And  then  shall  they  see  the 
Son  of  man  coming  *  in  a  cloud 
with  power  and  great  glory. 

28  And  when  these  things  begin 
to  come  to  pass,  then  look  up,  and 
lift  up  your  heads  ;  for  your  re- 
demption '  draweth  nigh. 

29  And  '*  he  spake  to  them  a 
parable ;  Behold  the  fig-tree,  and 
all  the  trees ; 

a2Pe.3.]0-12.  6  Eft.1.7.  14.14.  c  Ro.a23. 
rfMatt.24.32.  Mar.  13.28. 

26.  Men's  hearts  failing  them.  This 
h  an  expression  denoting  the  highest 
terror.  The  word  rendered  faiVmg, 
commonly  denotes  to  die,  and  here  it 
means  that  the  terror  would  be  so  ^reat 
that  rnen  would  faint  and  be  reany  to 
die  in  view  of  the  approaching  calami- 
ties. And  if  this  was  true  in  respect  to 
the  judgments  about  to  come  upon 
Judea,  how  much  more  so  will  it  be  in 
the  day  of  judgment,  when  the  wicked 
ehall  be  arraigned  before  the  Son  of  God, 
and  when  they  shall  have  before  them 
the  prospect  of  the  awfal  suflerings  of 
hell ;  the  pains  and  woes  which  shall 
continue  for  ever  !  It  wUl  be  no  won- 
der then  if  they  call  on  the  rocks  and 
mountains  to  hide  them  from  the  face 
of  God,  and  if  their  hearts  sink  within 
them  at  the  prospect  of  eternal  sufiering 
in  hell. 

28.  Your  redemption  draweth  nigh. 
See  Matt.  xxiv.  33.  This  is  expressed 
in  the  thirty-first  verse  thus:  "the 
kingdom  of  God  is  nigh  at  hand."  That 
is,  from  that  time  God  will  signally 
build  up  his  kingdom.  It  shall  be  hilly 
established  when  the  Je\\"ish  pohcy 
shall  come  to  an  end ;  when  the  tem- 
ple shall  be  destroyed,  and  the  Jews 
scattered  abroad.  Then  the  power  of 
the  Jews  shall  be  at  an  end ;  they  shall 
no  longer  be  able  to  persecute  you. 
and  you  shall  be  completely  delivered 
from  all  these  trials  and  calamities  in 
Judea. 

34.  Lest  at  any  time  your  hearts  he 
overcharged,  &c.'  The  meaning  of  this 
yerse   is :    *  Be    continually   expecting 


30  When  they  now  shoot  forth, 
ye  see  and  know  of  your  own  selvea 
that  summer  is  now  rugh  at  hand. 

31  So  likewise  ye,  when  ye  see 
these  things  come  to  pass,  knov»'  ye 
that  the  kingdom  of  God  is  nigh  at 
hand. 

32  Verily  I  say  unto  you.  This 
generation  shall  not  pass  away  till 
all  be  fulfilled. 

33  Heaven  '  and  earth  shall  pass 
away ;  but  my  word  shall  not  pass 
away. 

34  And  take  heed -^to  yourselves, 
lest    at    any  time  your  hearts  be 

e  Is.40.8.  51.6.  /Ro.13.12,13.  1  Th.5.6- 
8.    lPe.4.7. 


these  things.  Do  not  forget  them,  and 
do  not  be  secure  and  satisfied  with  this 
hfe  and  the  good  things  which  it  fur- 
nishes. Do  not  suffer  yourselves  to  be 
drawn  into  the  fashions  of  the  world  ; 
to  be  conformed  to  its  customs;  to  par- 
take of  its  feasts  and  hcentiousness,  and 
so  these  calamities  shall  come  upon  you 
when  you  least  expect  them.'  And  from 
this  we  may  learn — what  alas  !  we  may 
from  the  lives  of  many  professing  Chris'- 
tians — that  there  is  need  of  cautioning 
them  that  they  do  not  indulge  in  the 
festivities  of  this  hfe,  and  forget  that 
they  aie  to  die,  and  come  to  judgme'nt. 
How  many,  alas  !  who  bear  the  Chris- 
tian name  have  forgotten  this  caution 
of  the  Saviour,  and  live  as  if  their  lives 
were  secure,  as  if  they  feared  not  death, 
as  if  there  were  no  heaven,  and  no  judg- 
ment !  Christians  should  feel  that  they 
are  soon  to  die,  and  that  their  portion  is 
not  in  this  life;  and  feehng  this  they 
should  be  looking  for  andhasting  unto  the 
coming  of  the  day  of  God.  IT  Overcharged, 
Literally,  be  made  heavy,  as  is  the  case 
with  those  who  have  eaten  and  drunken 
loo  much.  IF  Surfeiting.  Excessive  eat- 
ing and  drinking,  so  as  to  oppress  the 
body.  Indulgence  in  the  pleasures  of 
the  table.  This  word  does  not  include 
intoxication,  but  merely  indulgence  in 
food  and  drink,  though  the  food  and 
drink  should  be  in  themselves  lawful. 
^^Drunkenness.  Intoxication,  intempe- 
rance in  drinkmg.  The  ancients  were 
not  acquainted  with  the  poison  that  we 
chiefly  use  on  which  to  become  drunk. 
They  had  no  distilled  spirits.     The? 


l52 


LUKE. 


[A.  D.  33 


overcharged  with  surfeiting-,  **  and 
drunkenness,  and  cares  of  this  life, 
and  so  that  day  come  upon  you  un- 
awares. 

35  For  *  as  a  snare  shall  it  come 
on  all  them  that  dwell  on  the  face 
of  the  whole  earth. 

36  Watch  '^  ye  therefore,  and 
pray  always,  that  ye  may  be  ac- 
counted **  worthy  to  escape  all  these 
thin^  that  shall  come  to  pass,  and 
to  ^  stand  before-^ the  Son  of  man. 

37  And  in  the  day-time  he  was 
teaching  in  the  temple :  and  at  night 

ffl  Is.28.1-3.  1  Co.6.10.  b  1  Th.5.2.  2  Pe.3. 
30.  Re.16.15.  c  Matt.25.13.  d  e.2().35. 
CP3.1.5.      /Jude24. 


became  intoxicated  on  wine,  and  strong 
drink  made  of  a  mixture  of  dates,  ho- 
ney, &c.  All  nations  have  contrived 
some  way  to  become  intoxicated  —  to 
bring  in  folly  and  disease,  and  poverty, 
and  death  by  drunkenness.  And  in  no- 
thinw  is  the  depravity  of  men  more 
manifest  than  in  thus  endeavoring  to 
hasten  the  ravages  of  crime  and  death. 

35.  As  a  snare.  In  Matthew  and 
Mark,  Jesus  compares  the  suddenness 
with  which  these  calamities  should 
come,  to  the  deluge  coming  in  tlxe  days 
of  Noah.  Here  he  likens  it  to  a  snare. 
Birds  are  caught  by  a  snare,  or  net ;  it 
is  sprung  on  them  quickly,  and  when 
they'are  not  expecting  it.  So,  says  he, 
shall  these  troubles  come  upon  Judea. 
The  figure  is  often  used  to  denote  the 
suddenness  of  calamities.  Ps.  Ixix.  22. 
Rom.  xi.  9.    Ps.  cxxiv.  7.    Isa.  xxiv.  17. 

36.  To  stand  before  the  Son  of  man. 
These  approaching  calamities  are  repre- 
sented as  the  coming  of  the  Son  of  man 
to  judge  Jerusalem  for  its  crimes.  Its 
inhabitants  were  so  wicked  tliat  they 
were  not  worthy  to  stand  before  him, 
and  would  be  condemned  and  be  over- 
thrown. To  stand  before  him,  here  de- 
notes approbation,  acquittal,  favor,  and 
is  equivalent  to  saying  that  they  would 
be  free  from  these  calamities,  while  they 
should  come  upon  others.  See  Rom. 
xiv.  4.  Ps.  i.  5  ;  cxxx.  3.  Rev.  vi.  17. 
Perhaps,  also,  there  is  a  reference  here 
to  the  day  of  judgment.  See  Notes  on 
Matt.  xxiv. 

37.  38.  See  Matt.  xxi.  17.  IT  Came 
early  in  the  morning.  He  returned  early 
from  the  mount  of  Olives,  and  taught 


he  went  out,  and  abode  in  the 
mount  s  that  is  called  the  mount  of 
Olives. 

38  And  all  the  people  came  early 
in  the  morning-  to  him  in  the  tem- 
ple, for  to  hear  him, 

CHAPTER  XXII. 

NOW  ''  the  feast  of  unleavened 
bread  drew  nigh,  which  is  call- 
ed the  Passover. 

2  And  '  the  chief  priests  and 
scribes  sought  how  they  might  kill 
him  ;  for  they  feared  the  people. 

3  Then  •'  entered  Satan  into  Ju- 
g  Jno.8.1.2.        h  Matt.26.2.     Mar.l4.1,&c. 

i  Ps.2.2.  Ac.4.27.  j  Mait.26.14.  Mar.  14 
10,  &c.   Jm).13.2,27, 

in  the  temple. — Our  Saviour  did  not 
waste  his  mornings  in  idleness  or  sleep. 
He  rose  early  and  repaired  to  the  tem- 
ple. The  people,  also,  fiocked  to  the 
sanctuary  to  hear  him.  This  example 
is  at  once  an  encouragement  to  early 
rising,  and  to  the  early  worship  of  God. 
It  is  a  reproof  of  those  who  spend  the 
part  of  the  day  best  fitted  for  devotion, 
in  unnecessary  sleep.  And  it  shows  the 
propriety,  where  it  can  be  done,  -of  as- 
sembling early  in  the  morning  for  pray- 
er, and  the  worship  of  God.  Early 
prayer  meetings  have  the  countenance 
of  the  Saviour,  and  will  be  found  to  be 
eminently  conducive  to  the  promotion  of 
religion.  The  whole  example  of  Jesus 
goes  to  show  the  importance  of  begin- 
ning the  day  with  God,  and  of  lifting  up 
the  heart  to  him  for  direction  and  for 
the  supply  of  our  wants,  and  for  preser- 
vation from  temptation,  before  the  mind 
is  engrossed  by  the  cares,  and  distracted 
by  the  perplexities,  and  led  away  by  the 
temptations  of  this  Life.  Commencing 
the  day  with  God,  is  like  arresting  evil 
at  the  fountain :  prayer  at  any  other 
time,  without  this,  is  an  attempt  to  ar 
rest  it  when  it  has  swollen  to  a  stream, 
and  rolls  on  like  a  torrent.  Let  the  day 
be  begun  with  God,  and  the  work  of 
piety  is  easy.  Let  the  world  have  the 
ascendancy  in  the  morning,  and  it  will 
be  likely  to  have  it  also  at  noonday  and 
at  evening. 

CHAPTER  XXII. 
1,  2.  See  Notes  on  Matt.  xxvi.  1,2. 
3.   Then  entered  Satan   into   Juda^u 
It  is  not  necessary  to  suppose  that  Sataa 


A.  D.  33.] 


CHAPTER  XXII. 


153 


das  surnamed  Iscariot,  being  of  the 
number  of  the  twelve. 

4  And  he  went  his  way,  and 
communed  with  the  chief  priests 
and  captains,  how  he  might  betray 
liim  unto  them. 

5  And  they  were  glad,  and  co- 
venanted "  to  give  him  money. 

6  And  he  promised,  and  sought 
opportunity  to  betray  him  unto 
them  ^  in  the  absence  of  the  multi- 
tude. 

7  Then  came  the  day  ''  of  un- 
leavened bread,  when  the  passover 
must  be  killed. 

8  And  he  sent  Peter  and  John, 
Baying,  Go  and  prepare  us  the  pass- 
over,  that  we  may  eat. 

9  And  they  said  unto  him,  Where 
wilt  thou  that  we  prepare  ] 

10  And  he  said  unto  them,  Be- 
o  Zee.  11. 12.      1  or,  without  tumult.      b  Ex. 


entered  personally  into  the  body  of  Ju- 
das, but  only  that  he  brought  him  under 
his  influence  ;  he  filled  his  mind  with 
an  evil  passion,  and  led  him  on  to  be- 
tray his  Master.  The  particular  pas- 
sion of  which  Satan  made  use  was 
avarice,  probably  the  native  besetting 
sin  of  Judas.  And  to  show  now  its  ex- 
ceeding evil  and  baseness,  it  was  suf- 
fered to  produce  its  appropriate  effect, 
and  led  to  the  betraying  and  crucifixion 
of  the  Son  of  God.  We  may  learn, 
also,  that  when  Satan  tempts  men,  he 
commonly  does  it  by  exciting  and  rais- 
ing to  the  highest  pitch  their  native 
passions.  He  does  not  make  them  act 
contrary  to  their  nature,  but  leads  them 
on  to  act  out  their  proper  dlspositicn. 
IT  Satan.  The  word  properly  means 
an  adversary,  or  an  accuser.  It  is  the 
name  which  in  the  Scriptures  is  com- 
monly given  to  the  prince  or  leader  of 
evil  spirits — and  is  given  to  him  because 
he  is  the  accuser  or  calumniator  of  the 
righteous  (see  Rev.  xii.  10 ;  compare  Job 
i.  6 — 9),  as  well  as  because  he  is  the  ad- 
versary of  God.  1i  Being  of  the  number  of 
the  twelve.  One  of  the  twelve  apostles. 
This  greatly  aggravated  his  crime.  He 
should  have  been  bound,  therefore,  by 
most  tender  ties  to  Jesus.  He  was  one 
of  his  family — long  with  him,  and  treat- 


hold,  when  ye  are  entered  into  the 
city,  there  shall  a  man  meet  you, 
bearing  a  pitcher  of  water :  follow 
him  into  the  house  where  he  en- 
tereth  in. 

11  And  ye  shall  say  unto  the 
good  man  of  the  house.  The  Mas- 
ter saith  unto  thee,  Where  is  the 
guest-chamber,  where  I  shall  eat  the 
passover  with  my  disciples  1 

12  And  he  shall  shew  you  a  large 
upper  room  furnished :  there  make 
ready. 

13  And  they  went,  and  found  as 
he  had  said  unto  them:  and  they 
made  ready  the  passover. 

14  And  "  when  the  hour  was 
come,  he  sat  down,  and  the  twelve 
apostles  with  him. 

15  And  he  said  unto  them,  " 
With  desire  I  have  desired  to  eat 

c  Matt. 26.20.      Mar.14.17.        ^  or,  I  hav» 
heartily  desired. 


ed  by  him  with  every  mark  of  kindness 
and  confidence  ;  and  nothing  could  more 
enhance  his  guik  than  thus  to  make  use 
of  this  confidence  for  the  commission  of 
one  of  the  basest  crimes. 

4 — 6.  Chief  priests  and  captains. 
See  Note,  Matt.  xxvi.  14.  See  the  ac- 
count of  the  bargain  which  Judas  made 
with  them  explained  in  the  Notes  on 
Matt.  xxvi.  14—16,  and  Mark  xiv.  10, 
11.  ^\  Absence  of  the  multitude.  The 
multitude,  the  people,  were  then  favor- 
able to  Jesus.  He  had  preached  in  the 
temple,  and  many  of  them  believed  that 
he  was  the  Messiah.  It  was  a  hazard- 
ous thing,  therefore,  to  take  him  by 
force,  and  in  their  presence,  as  they 
might  rise  and  rescue  him.  Hence  they 
sought  to  take  him  when  he  was  away 
from  the  multitude  ;  and  as  Judas  knew 
of  a  place  where  he  could  be  found 
alone,  they  were  glad  of  the  opportunity 
of  so  easily  securing  him. 

7 — 13.  See  this  passage  explained  in 
the  Notes  on  Matt.  xxvi.  17—19,  and 
Mark  xiv.  12—16. 

14.  When  the  hour  was  come.  The 
hour  of  eating  the  paschal  lamb,  which 
was  in  the  evening.  See  Matt.  xxvi.  20. 

15.  With  desire  I  have  desired.  This 
is  a  Hebrew  form  of  expression,  and 
means    I  have  greatly  desired.     The 


154 


you 


this   passorer  <vith 
suffer. 

16  For  I  say  unto  you,  I  will  not 
any  more  eat  thereof,  until  "■  it  be 
fulfilled  in  the  kingdom  of  God. 

17  And  he  took  the  cup,  and 
gave  thanks,  and  said.  Take  this 
and  divide  it  among  yourselves  : 

18  For  I  say  unto  you,  I  will  not 
drink  of  the  fruit  of  the  vine,  until 
the  kingdom  of  God  shall  come. 

19  And  *  he  took  bread,  and  gave 
thanks,  and  brake  //,  and  gave  unto 
them,  saying,  This  is  my  body, 
which  is  given  for  you :  this  do  in 
remembrance  of  me. 

20  Likewise  also  the  cup   after 

«zc.l4.]5.    lCo.5.7,8.    Re.19.9.      filCo.lO. 
IG.  11.24,&c. 


LUKE.  [A.  D.  33. 

before  I  supper,  saying.  This  cup  is  the  new 
testament  in  my  blood,  which  is 
sh^d  for  you. 

21  But,  behold,  the  hand  of  him 
that  betrayeth  me  is  with  me  *=  on 
the  table. 

22  And  truly  the  Son  of  man 
goeth  as  it  was  determined :  <*  but 
woe  unto  that  man  by  whom  he  is 
betrayed ! 

23  And  they  began  to  inquire 
among  themselves,  which  of  them 
it  was  that  should  do  this  thing. 

24  And  *  there  was  also  a  strife 
among  them,  which  of  them  should 
be  accounted  the  greatest. 

cPs.41.9.  Jno.13.26.  d  c.24.46.  Ac2.23. 
4.23.    ]  Co.  15.3.      e  Mar,9.34.  c.9.48. 


reasons  why  he  desired  this  we  may 
Buppose  to  have  been,  1st.  That  as  he 
was  about  to  leave  them,  he  was  de- 
sirous once  of  seeing  them  together, 
and  of  partaking  with  them  of  one  of 
the  rehgious  privileges  of  the  Jewish 
dispensation.  Jesus  was  ma7i,  as  well 
as  God  ;  and  he  never  undervalued  the 
religious  rites  of  his  country,  or  tlie 
blessings  of  social  and  rehgious  inter- 
course ;  and  there  is  no  impropriety  in 
supposing  that  even  he  might  feel  tliat 
his  human  nature  might  be  prepared  by 
the  service  of  rehgioa  for  his  great  and 
terrible  sufferings.  2d.  He  doubtless 
wished  to  take  an  opportunity  to  pre- 
pare them  for  his  sufferings,  and  to  im- 
press upon  them  more  fully  the  certain- 
ty  that  he  was  about  to  leave  them,  that 
they  might  be  prepared  for  it.  3d.  We 
may  also  suppose  that  he  particularly 
desired  it,  that  he  might  institute  for 
their  use,  and  for  the  edification  of  all 
Christians,  the  supper  which  is  called 
by  his  name — the  Lord's  stepper.  All 
his  sufferings  were  the  expression  of 
love  to  hia  people  ;  and  he  was  desirous 
of  testifying  always  his  regard  for  their 
comfortand  welfare.  IT  Before  I  suffer. 
Before  1  die. 

16.  Vntil  it  he  fulfilled.  See  Matt, 
xxvi.  29. 

17.  And  he  took  the  cup  arid  gave 
thanks.  This  was  not  the  sacramental 
cup,  for  that  was  taken  after  supper. 
Ver.  20.  This  was  one  of  the  cups 
A'hich  wpre  usuallv  takm  during  the 


celebration  of  the  passover,  and  per- 
tained to  that  observance.  After  he 
had  kept  this  in  the  usual  manner,  he 
instituted  the  supper  which  bears  his 
name — using  the  bread  and  wine  which 
had  been  prepared  for  the  passover,  and 
thus  engrafted  the  Lord's  Supper  on 
the  passover,  or  superseded  the  pass- 
over  by  another  ordinance,  which  was 
intended  to  be  perpetual. 

19,  20.  See  Matt.  xxvi.  26--28. 

21—23.  See  Matt.  xxvi.  21—25. 

24.  A  strife.  A  contention,  or  de- 
bate. IT  IVhich  of  them  should  he  the 
greatest.  The  apostles,  in  common 
^vith  the  Jews  generally,  had  supposed 
that  the  Ivlessian  would  come  as  a  tem- 
poral prince,  and  in  the  manner  of  other 
princes  of  the  earth;  of  course,  that  he 
would  have  offi.cers  of  his  government, 
ministers  of  state.  &c.  Their  conten- 
tion was  founded  on  this  expectation, 
and  they  were  disputing  which  of  them 
should  be  raised  to  the  highest  office. 
They  had  before  had  a  similar  conten- 
tion. See  Matt,  xviii.  1,  xx.  20 — 28. 
Nothing  can  be  more  humiliating  than 
that  the  disciples  should  have  had  suck 
contentions,  and  in  such  a  time  and 
place.  That  just  as  Jesus  was  contem 
plating  his  own  death,  and  laboring  to 
prepare  them  for  it,  they  should  strive 
and  contend  about  offices  and  rank, 
shows  how  deeply  seated  is  the  love  of 
power ;  how  ambition  will  find  its 
way  into  the  most  secret  and  sacred 
plafp=? ;  and  how  even  thf  disciples  of 


A.  D.  33. 


CHAPTER  XXII. 


155 


25  And  he  said  unto  tiiem,  The  " 
kings  of  the  Gentiles  exercise  lord- 
ship over  them ;  and  they  that  ex- 
ercise authority  upon  them  are  call- 
ed Benefactors. 

26  But  ^  ye  shall  not  he  so:  but 
he  that  is  greatest  among  you,  let 
him  be  as  the  younger  ;  and  he  that 
is  chief,  as  he  that  dotii  serve. 

27  For  whether  is  greater,  he 
that  sitteth  at  meat,  or  he  that 
serveth]     Is  not  he  that  sitteth  at 

a  Matt.20.2o.  Mar.  10.42.  J  1  Pe.5.3.  3 
Jno.9,10.      c  Jno.13.13,14.    Ph.2.7. 


the  meek  and  lowiy  Jesus,  are  some- 
times actuated  by  this  most  base  and 
wicked  feeling. 

25.  The  kings  of  the  Gentiles.  The 
kings  of  the  nations,  or  of  the  earth. 
They  do  this,  and  it  is  to  be  expected 
of  them,  and  it  is  right.  Our  Lord 
does  not  mean  to  say  that  it  was  wrong 
that  there  should  be  such  authority 
among  them,  but  that  his  kingdom  was 
to  be  of  a  different  character,  and  they 
%vere  not  to  expect  it  there.  11^  Over 
them.  That  is,  over  the  nations.  ^\  Are 
called  benefactors.  The  word  benefac- 
tor is  applied  to  one  who  bestows /a«or 
on  another.  It  was  apphed  to  Icings  by 
way  of  com-pliment  or  flattery.  Some 
of  them  might  have  been  truly  benefac- 
tors of  their  people,  but  this  was  by  no 
means  true  of  all.  Yet  it  was  apphed 
to  all,  and  especially  to  the  Roman 
emperors.  It  is  found  applied  to  them 
often  in  the  writings  of  Josephus  and 
Philo. 

26,  27.  But  ye  shall  not  he  so.  Christ 
here,  takes  occasion  to  explain  the  na- 
ture of  his  kingdom.  He  assures  them 
that  it  is  established  on  different  princi- 
ples from  those  of  the  world;  that  they 
were  not  to  expect  titles,  and  power, 
and  offices  of  pomp,  in  his  kingdom. 
He  that  would  be  most  advanced  in  his 
kingdom,  would  be  he  that  was  most 
humble ;  and  in  order  to  show  them 
this,  he  took  a  towel,  and  girded  him- 
self after  the  manner  of  a  servant,  and 
washed  their  feet,  to  show  them  what 
ought  to  be  their  feehngs  towards  each 
other.  See  John  xiii,  4 — 17.  ^  He  that 
sitteth  at  meat.  The  master  of  the  feast, 
or  one  of  his  guests.  ^  But  I  am  among 
you,  &<;.     This  was  said  in  connexion 


meat  1  But  *=  I  am  among  you  as  he 
that  serveth, 

28  Ye  are  they  which  have  con- 
tinued with  me  in  my  tempta- 
tions :  '^ 

29  And  I  appoint  unto  you  a 
kingdom,   as    my  Father  hath  ap- 
pointed unto  me : 

30  That -^  ye  may  eat  and  drink 
at  my  table  in  my  kingdom,  and  sit 
on  thrones,  judging  the  ^  twelve 
tribes  of  Israel. 

dHe.4.15.  c  Matt.25.34.  c.12.32.  1  Co.9 
25.  1  Pe.5.4.  /Re.19.9.  £•  Matt.  19.28.  1 
Co.6.2.    Re-3.21. 


with  his  washing  their  feet.  He  showed 
them  how  they  ought  to  feel  and  act 
toward  each  other.  They  ought,  there- 
fore, not  to  aim  at  office  and  power,  but 
to  be  humble,  and  serve  and  aid  one 
another. 

28.  3Iy  temptatioTis.  My  trials,  my 
humiliations,  and  my  assaults  from  the 
power  of  Satan  and  a  wicked  world. 
^  And  I  appoint  unto  yov,  a  kingdom. 
He  assures  them  here  that  they  should 
have  a  kingdom  —  their  expectations 
should  be  reaUzed.  They  had  con- 
tinued with  him  ;  they  had  seen  how  he 
had  lived,  and  to  what  trials  he  had 
been  subjected  ;  they  had  all  along  ex- 
pected a  kingdom,  and  he  assures  them 
that  they  should  not  be  disappointed. 
^  As  my  Father,  &c.  They  had  seen 
how  God  had  appointed  a  kingdom  to 
him.  It  was  not  with  pomp,  and  splen- 
dor, and  external  glory.  But  it  was  in 
poverty,  want,  persecution,  and  trial. 
So  would  he  appoint  to  them  a  kingdorn. 
They  should  surely  possess  it ;  but  it 
would  be  not  with  external  splendor, 
but  by  poverty  and  toil. — The  original 
word  appoint  has  the  force  of  a  cove^ 
nant  or  compact,  and  means  that  it 
should  be  surely  or  certainly  done,  or 
that  he  pledged  himself  to  do  it. — All 
Christians  shall  enter  into  the  kingdom 
of  heaven  after  the  manner  of  their 
Lord,  through  much  tribulation.  Buf 
though  it  shall  be,  as  it  was  with  him, 
by  many  tears  and  sorrows,  yet  they 
shall  surely  reach  the  place  of  their  rest, 
and  the  reward  of  heaven,  for  it  is  se- 
cured to  them  by  the  covenant  pledge 
and  faithfulness  of  their  Lord  and  King. 

30.  See  Matt.  xix.  28. 

31.  Simon.     Peter.     Jesus,  foiesee 


156 


LUKE. 


[A.  D.  33. 


31  And  the  Lord  said,  Simon, 
Simon,  behold,  Satan  hath  desired  ° 
to  have  you,  that  he  may  sift  *  you 
as  wheat : 

32  But  I  *=  have  prayed  for  thee, 
that  thy  faith  fail  not :  and  when 
thou  art  converted,  strengthen  "*  thy 
brethren. 

a  1  Pe.5.8.  b  Aro.9.9.  e  Jno.17.9,15. 
He.  7.25.    lJno.2.]. 


ing  the  danger  of  Peter,  and  knowing 
that  he  was  about  to  deny  him,  took 
occasion  to  forewarn  him  and  put  him 
on  his  guard,  and  also  to  furnish  him 
with  a  solace  when  he  should  be  brought 
to  repentance.  ^  Satan  hath  desired. 
Satan  is  the  prince  of  evil.  One  of  his 
works  is  to  try  the  faith  of  believers 
— to  place  temptations  and  trials  in  their 
way,  that  they  may  be  tested.  Thus 
God  gave  Job  into  his  hands,  that  it 
might  be  seen  whether  he  would  be 
found  faithful,  or  would  apostatize.  Job 
i.  7 — 12.  So  Satan  desired  to  have  Peter 
in  his  hands,  that  he  might  also  try  him. 
And  our  Saviour,  by  this,  intimates 
that  trials  were  about  to  come  upon 
Peter.  IT  May  sift  you  as  toheat.  Grain 
was  agitated  or  shaken  in  a  kind  of  fan 
or  sieve.  The  grain  remained  in  the 
fan,  and  the  chaff  and  dust  were  thrown 
off.  So  Christ  says,  that  Satan  desired 
to  try  Peter,  to  place  trials  and  tempta- 
tions before  him,  to  agitate  him,  to  see 
whether  any  thing  of  faith  would  re- 
main, or  whether  all  would  not  be  found 
to  be  chaff— mere  natural  ardor  and 
false  professions. 

33.  That  thy  faith  fail  not.  The  word 
faith,  here,  seems  to  be  used  in  the 
sense  of  religion,  or  attachment  to 
Christ;  and  the  words  fail  not  mean 
ntterly  fail,  or  fail  altogether ;  that  is, 
apostatize.  It  is  true  that  the  courage 
of  Peter  failed.  It  is  true  that  he  had 
not  that  immediate  confidence  in  Jesus, 
and  reliance  on  him,  which  he  had  be- 
fore had.  But  the  prayer  of  Jesus  was, 
that  he  might  not  altogether  apostatize 
from  the  faith.  God  heard  Jesus  always. 
John  xi.  42.  It  follows,  therefore,  that 
every  prayer  which  he  ever  offered  was 
answered ;  and  it  follows  that,  as  he 
Rsked  here  for  a  specific  thing,  that  that 
ihing  was  granted ;  and  as  he  prayed 
»hat  Peter's  faith  might  not  utterly  fail, 
so  it  follows  that  there  was  no  time  in 
which  Peter  was  not  really  a  pious  man. 


33  Aid  he  said  unto  him,  Lord, 
I  am  ready  to  go  with  thee,  both 
into  prison  and  to  death. 

34  And  he  said,  I  tell  thee,  Pe- 
ter, the  cock  shall  not  crow  this  day, 
before  that  thou  shalt  thrice  deny 
that  thou  knowest  me. 

35  And  he  said  unto  them,When 

dPs.51.13..   Jno.21.15-17. 

Far  as  he  wandered,  and  grievously  as 
he  sinned,  yet  he  well  knew  that  Jesus 
was  the  IMessiah  ;  he  did  know  the  man  ; 
and  though  his  fears  overcame  him,  and 
led  him  to  aggravated  sin,  yet  the  prayer 
of  Christ  w-as  prevalent,  and  he  was 
brought  to  true  repentance.  ^  Wher^ 
thou  art  converted.  The  word  convert 
ed  means  turned,  changed,  recovered. 
The  meaning  is,  v/hen  thou  art  turned 
from  this  sin;  when  thou  art  recovered 
from  this  heinous  offence,  then  use 
your  experience  to  warn  and  strengthen 
those  who  are  in  danger  of  hke  sins. 
A  man  may  be  converted  or  turned  from 
any  sin  or  any  evil  course.  He  is  re- 
generated but  once — at  the  beginning 
of  his  Christian  hfe;  he  may  be  con- 
verted as  often  as  he  falls  into  sin. 
IT  Strengthen  thy  brethren.  Confirm 
them,  warn  them,  or  encourage  them. 
They  are  in  continual  danger  also  of  sin- 
ning. Use  your  experience  to  warn  them 
of  their  danger,  and  to  comfort  and 
sustain  them  in  their  trials.  And  from 
this  we  learn,  1st.  That  one  design 
of  permitting  Christians  to  fall  into 
sin  is  to  show  their  weakness  and  de- 
pendence on  God ;  and  2d.  That  they 
who  have  been  overtaken  in  this  man- 
ner should  make  use  of  their  own  ex- 
perience to  warn  and  preserve  others 
from  the  same  path.  The  two  Epistles 
of  Peter,  and  his  whole  hfe,  show  that 
he  was  attentive  to  tliis  command  of 
Jesus ;  and  in  his  death  he  manifested 
his  deep  shhorrence  of  this  act  of  dread- 
ful guilt  in  denying  his  blessed  Lord, 
by  requesting  to  be  crucified  with  his 
head  downwards,  as  unworthy  to  suffer 
in   the   same  manner  that  Christ  did. 

33,  34.  See  Matt.  xxvi.  33—35. 

35.  WJien  I  sent  you,  &c.  See  Matt. 
X.  9,  10.  "^  Lacked  ye,  &c.  Did  you 
want  any  thing  ?  Did  not  God  fully 
provide  for  you  ?  He  refers  to  this  to 
convince  them  that  his  words  were 
true  ;  that  their  past  experience  should 


A.  D.  33.] 


CHAPTER  XXII. 


157 


*  I  sent  you  without  purse,  and  scrip, 
and  shoes,  lacked  ye  any  thing  1 
And  they  said,  Nothing-. 

36  Tiien  said  he  unto  them.  But 
now,  he  that  hath  a  purse,  let  him 
take  it,  and  likewise  his  scrip  :  and 
a  c.9.3. 


lead  them  to  put  confidence  in  him  and 
in  God. 

36.  But  now.  The  Saviour  says  the 
times  are  changed.  Before,  he  sent 
them  out  only  for  a  httle  time.  They 
were  in  their  own  country.  Their 
journeys  would  be  short,  and  there  was 
no  need  that  they  should  make  prepa- 
ration for  a  long  absence,  nor  for  en- 
countering great  dangers.  But  now 
they  were  to  go  into  the  wide  world, 
among  strangers,  trials,  dangers,  and 
wants.  And  as  the  time  was  near ; 
as  he  was  about  to  die  ;  and  as  these 
dangers  pressed  on  ;  it  was  proper  that 
they  should  make  provision  for  what 
was  before  them.  ^A  purse.  See 
Matt.  X.  9.  He  intimates  that  they 
should  now  take  money,  as  it  would  be 
necessary  to  provide  for  their  v»ants  in 
travelling.  IT  Scrip.  See  Matt.  x.  10. 
^  And  he  that  hath  no  sword.  There  has 
been  much  difficulty  in  understanding 
why  Jesus  directed  his  disciples  to  arm 
themselves,  as  if  it  was  his  purpose  to 
make  a  defence.  It  is  certain  that  the 
spirit  of  his  religion  is  against  the  use 
of  the  sword,  and  that  it  was  not  his 
purpose  to  defend  himself  against  Judas. 
But  it  should  be  remembered  that  these 
directions  about  the  purse,  the  scrip, 
and  the  sword,  were  not  made  with  re- 
ference to  his  being  taJce?i  in  the  garden, 
but  with  reference  to  their  future  life. 
The  time  of  the  trial  in  Gethsemane 
was  just  at  hand.  Nor  was  there  time 
then,  if  no  other  reason  existed,  to  go 
and  make  the  purchase.  It  altogether 
refers  to  their  future  Hfe.  They  were- 
going  into  the  midst  of  dangers.  The 
country  was  infested  with  robbers  and 
wild  beasts.  It  was  customary  to  go 
armed.  And  he  tells  them  of  those 
dangers — of  the  necessity  of  being  pre- 
pared in  the  usual  way  to  meet  them. 
This,  then,  is  not  to  be  considered  as  a 
specific  positive  command  to  procure  a 
sword,  but  an  intimation  that  great  dan- 
gers were  before  them ;  their  manner 
of  life  would  be  changed,  and  they 
would  need  the  pro\tsions  appropriate 

Vol.  II.  — 14 


he  that  hath  no  sword,  let  him  sell 
his  garment  and  buy  one. 

37  For  I  say  unto  you,  That  this 
that  is  written  ^  must  yet  be  accom- 
plished in  me.  And  he  was  reck- 
oned among  the  transgressors  :  for 

fcls.53.12. 


to  that  kind  of  life.  The  common  pre- 
paration for  that  manner  of  hfe  was 
money,  provisions,  and  arms.  And  he 
foretells  them  of  that  manner  of  life  by 
giving  them  directions  commonly  un- 
derstood to  be  appropriate  to  it.  It 
amounts,  then,  to  a  prediction  that  they 
would  soon  leave  the  places  they  had 
been  accustomed  to,  and  go  into  scenes 
of  poverty,  want,  and  danger,  where 
they  would  feel  the  necessity  of  money, 
provisions,  and  the  means  of  defence. 
All,  therefore,  that  the  passage  justifies 
is,  1st.  That  it  is  proper  for  men  to 
provide  beforehand  for  their  wants,  and 
for  ministers  and  missionaries  as  well 
as  any  other.  2d.  That  self-defence  is 
lawful.  Men,  encompassed  with  dan- 
gers, may  lawfully  defend  their  fives. 
It  does  not  prove  that  it  is  lawful  to 
make  offensive  war  on  a  nation  or  an 
individual.  IT  Let  him  sell  his  garment. 
His  m.antle,  or  his  outer  garment.  See 
Matt.  V.  40.  The  meaning  is,  let  him 
procure  one  at  any  expense,  even  if  he 
is  obliged  to  sell  his  clothes  for  it — in- 
timating that  the  dangers  would  be  very 
great  and  pressing. 

37.  This  that  is  written.  Isa.  liii.  12. 
V  Was  reckoned  among  the  transgressors. 
Not  reckoned  as  a  transgressor,  but 
among  or  with  them.  That  is,  he  was 
treated  as  transgressors  are.  He  was 
put  to  death  in  their  company,  and  as 
he  would  have  heen  if  he  had  been  a 
transgressor.  He  was  innocent,  holy, 
harmless,  and  undefited.  Heb.  vii.  26. 
God  knew  this  always,  and  could  not 
think  of  him,  or  make  him  to  he,  other 
wise  than  he  was.  Yet  it  pleased  him 
to  bruise  him,  and  to  give  him  into  the 
hands  of  men  who  did  reckon  him  as  a 
transgressor,  and  who  treated  him  ac- 
cordingly. IT  Have  an  end.  This  may 
either  mean,  '  shall  be  surely  accom- 
pfished,'  or  'they  are  about  to  be  ful- 
filled,' or  '  are  now  fulfilled.'  The  for- 
mer is  probably  the  meaning,  denoting 
that  every  prophecy  in  regard  to  him 
should  certainly  be  accomplished. 

38,  Are  two  swords.     Tbe  Gahleans, 


158 


LUKE. 


[A.  D.  33. 


the  thingy  concerning  me  have  an 
end. 

38  And  they  said,  Lord,  behold, 
here  are  two  swords :  and  he  said 
unto  them.  It  is  enough. 

39  And  "  he  came  out,  and  went, 
as  he  was  wont,  to  the  mount  of 
Olives :  and  his  disciples  also  fol- 
lowed him. 

40  And  when  he  was  at  the 
place,  he  said  unto  them,  Pray  that 
ye  enter  not  into  temptation. 

41  And  he  was  withdrawn  ftom 
them  about  a  stone's  cast,  and 
kneeled  down,  and  prayed, 

42  Saying,    Father,  if  thou  be 

*  v/illing,  remove  this  cup  from  me; 
nevertheless,  not  my  Avill,  but  thine 
be  done. 

43  And  there  appeared  an  angel 

a  Matt.26.36.  Mar.l4.32,&c.  Jno.l8.1,&c. 
^willing  to  remove.       b  Matt. 4.11. 

it  is  said,  often  went  armed.  The  Es- 
senes  did  so  also.  The  reason  was  that 
the  country  was  full  of  robbers  and  wild 
beasts,  and  it  was  necessary  to  carry  in 
their  travels  some  means  of  defence. 
It  seems  that  the  disciples  followed  the 
customs  of  the  country,  and  had  with 
them  some  means  of  defence,  though 
they  had  but  two  swords  among  the 
twelve.  IT  It  is  enough.  It  is  difficult 
to  understand  this.  Some  suppose  that 
it  is  spoken  iromcally.  As  if  he  had 
said,  '  You  are  bravely  armed  indeed ; 
with  two  swords  among  twelve  men, 
and  to  meet  such  a  host.'  Others,  that 
he  meant  to  reprove  them  for  under- 
standing him  lileraUij,  as  if  he  meant 
that  they  were  then  to  procure  swords 
for  immediate  battle.     As  if  he  had  said, 

*  This  is  absurd,  or  a  perversion  of  my 
meaning.  I  did  not  intend  this,  but 
merely  to  foretell  you  of  impending 
dangers  after  my  death.'  It  is  to  be 
observed  that  he  did  not  say  '  the  two 
swords  are  enough,'  but ' '  it  is  enough ;" 
perhaps  meaning  simply,  enough  has 
been  said.  Other  matters  press  on,  and 
vou  will  yet  understand  what  I  mean. 

39—46.  See  Matt.  xxvi.  30-— 46; 
Mark  xiv  26—42. 

43.  Strengthening  him.  His  human 
naturf ,  to  sustain  the  great  burden  that 
wa3  upon  his  soul.  Some  have  sup- 
posed from  this  that  he  was  not  divine 


*  unto  him  from  heaven,  strengthen- 
ing him. 

44  And  *  being  in  an  agony,  he 
prayed  more  earnestly :  and  his 
sweat  was  as  it  were  great  drops  of 
blood  falling  down  to  the  ground. 

45  And  when  he  rose  up  from 
prayer,  and  was  come  to  his  disci- 
ples, he  found  them  deeping  for 
sorrow, 

46  And  said  unto  them.  Why 
sleep  ye  ?  rise  and  pray,  '^  lest  ye 
enter  into  temptation. 

47  And  while  he  yet  spake,  be- 
hold, *  a  multitude,  and  he  that  was 
called  Judas,  one  of  the  twelve, 
went  before  them,  and  drew  near 
unto  Jesus,  to  kiss  him. 

48  But  Jesus  said  unto  him,  Ju- 

cLa.1.12.  Jno.12.27.  He.5.7.  d  ver.40. 
c  Matt.26.47,&c.  Mar.l4.43,&c.   Jno.l8.3,&c. 


as  well  as  human ;  for  if  he  was  God, 
how  could  an  angel  give  any  strength 
or  comfort,  and  why  did  not  the  divme 
nature  alone  sustain  the  human  ?  But 
the  fact  that  he  was  divine  does  not  af- 
fect the  case  at  all.  It  might  be  asked 
with  the  same  propriety,  if  he  was,  as 
all  admit,  the  friend  of  God,  and  be- 
loved of  God,  and  holy,  why,  if  he  waa 
a  mere  man,  did  not  God  sustain  him 
alone,  without  an  angel's  intervening? 
But  the  objection  in  neither  case  would 
have  any  force.  The  man,  Christ  Jesus, 
was  suffering.  His  human  nature  was 
in  agony  ;  and  it  is  the  manner  of  God 
to  sustain  the  afflicted  by  the  interven- 
tion of  others.  Nor  was  there  any 
more  unfitness  in  sustaining  the  human 
nature  of  his  Son  in  this  manner,  than 
any  other  su-fferer. 

44.  In  an  agony.  See  this  verse  ex- 
plained in  the  Notes  on  Matthew  xxvi. 
42—44. 

45.  Sleeping  for  sorrow.  On  account 
of  the  greatness  of  their  sorrow.  ^  See 
Matt.  xxvi.  40.  .      ■ 

47 — 53.  See  this  explained  in  Matt, 
xxvi.  48 — 56.. 

48.  Betrayest  thou  the  Son  of  man 
with  a  hiss  ?  By  the  Son  of  man  waa 
evidently  meant  there  the  Messiah. 
Judas  had  had  the  most  satisfactory 
!  evidence  of  that,  and  did  not  doubt  it. 
A  kiss  was  the  sign  of  affection.     By 


k.  D.  33.] 


CHAPTER  XXII. 


159 


das,  betrayest  thou  the  Son  of  man 
with  a  kiss  ? 

49  When  they  which  were  about 
him  saw  what  would  follow,  they 
said  unto  him,  Lord,  shall  we  smite 
with  the  sword  1 

50  And  one  of  them  smote  the 
servant  of  the  high  priest,  and  cut 
oif  his  rig-ht  ear. 

-  51  And  Jesus  answered  and  said. 
Suffer  ye  thus  far.  And  he  touch- 
ed his  ear,  and  healed  him. 

52  Then  Jesus  said  unto  the 
chief  priests,  and  captains  of  the 
temple,  and  the  elders,  which  were 
come  to  him.  Be  ye  come  out,  as 
against  a  thief,  with  swords  and 
staves  1 

53  When  I  was  daily  with  you 
in  the  temple,  ye  stretched  forth 
no  hands  against  me:  but  this  is 
your  hour  '^  and  the  power  of  dark- 
ness. 

54  Then  took  they  him,  and  led 
him,  and  brought  him  into  the  high 
priest's  house.  And  Peter  followed 
afar  off. 

55  And  when  they  had  kindled 
a  fire  in  the  midst  of  the  hall,  and 
were  set  down  together,  Peter  sat 
down  among  them. 

56  But  ''  a  certain  maid  beheld 
him  as  he  sat  by  the  fire,  and  earn- 
estly looked  upon  him,  and  said, 
This  man  was  also  with  him. 

57  And  he  denied  him,  saying, 
Woman,  I  know  him  not. 

a  Job  20.5.  Jno.12.27.  b  Matt.26.69.  Mar. 
14.66-69  Jno.18.17.  c  Matt.26.71.  Mar.l4. 
69.  Jno. 18.25.  d  Matt.26.73.  Mar.14.70. 
Jno.18.26.      e  Matt.26.75.     Mar.14.72. 


that  sliojit  artifice  Judas  thought  to 
conceal  His  base  purpose.  Jesus,  with 
severity,  reproaches  him  for  it.  Every 
word  is  emphatic.  Belrayest  thou  — 
dost  thou  violate  all  thy  obhgations  of 
fidehty,  and  dehver  thy  Master  up  to 
death  ?  Betrayest  thou — thou,  so  long 
with  him,  so  much  favored,  so  sure 
that  this  is  the  Messiah?  Betrayest 
thou  the  Son  of  Man— the  Messiah,  the 
nope  of  the  nations,  the  desire  of  all 
people,    the  world's    Redeemer?     Be- 


58  And  after  a  little  while  «  an- 
other saw  him,  and  said.  Thou  art 
also  of  them.  And  Peter  said,  Man, 
I  am  not. 

59  And  about  the  space  of  one 
hour  after,  another  '^  confidently  af- 
firmed, saying.  Of  a  truth  this  fel- 
low also  was  with  him ;  for  he  is  a 
Galilean. 

60  And  Peter  said,  Man,  I  know 
not  what  thou  sayest.  And  imme- 
diately, while  he  yet  spake,  the  cock 
crew. 

61  And  the  Lord  turned,  and 
looked  upon  Peter.  And  *  Peter 
remembered  the  word  of  the  Lord, 
how  he  had  said  unto  him,  Before  f 
the  cock  crow,  thou  shalt  deny  me 
thrice. 

62  And  ^  Peter  went  out,  and 
wept  bitterly. 

63  And ''the  men  that  held  Jesus 
mocked  him,  and  smote  hivi. 

64  And  v;hen  they  had  blindfold- 
ed him,  they  struck  him  on  the  face, 
and  asked  him,  saying.  Prophesy, 
who  is  it  that  smote  thee  1 

65  And  many  other  things  blas- 
phemously spake  they  against  him. 

66  And  '  as  soon  as  it  was  day, 
the  elders  of  the  people  and  the 
chief  priests  and  the  scribes  came 
together,  and  led  him  into  their 
council,  sajang, 

67  Art  thou-' the  Christ?  tell  us. 
And  he  said  unto  them.  If  I  tell 
you,  ye  will  not  believe  : 

/ver.34.  g  Ps.130.1-4.  143.1-4.  Je.31.18. 
Eze.7.l6.  lCo.10.12.  2C0.7. 10,11.  A  Matt. 
26.67,68.  Mar.14.65.  i  Matt.27.1.  Ac.4. 
26-28.     7  Matt.26.63,&c.  Mar.l4.61,&;c. 


trayest  thou  the  Son  of  man  with  a  kiss 

— the  sign  of  friendship  and  affection, 
employed  in  a  base   and  wicked  pur- 
pose, intending  to  add  deceit,  disguise, 
and  a  prostitution  of  a  mark  of  affection, 
to  the  crime  of  treason  ?     Every  word 
I  of  this  must  have  gone  to  the  very  soul 
j  of  Judas !      Perhaps   few  reproofs  of 
I  crime  more  resemble  the  awful  search- 
j  ings  of  the  souls  of  the  wicked  in  the 
i  dav  of  judgment ! 
;      54— 6-2.   See  Matt.  xxvi.  57 — 75, 


im 


LUKE. 


[A.  D.  33. 


68  And  if  I  also  ask  you,  ye  will 
net  answer  me,  nor  let  me  go. 

69  Hereafter  shall  the  Son  of 
man  sit  on  the  right  hand  *  of  the 
power  of  God. 

70  Then  said  they  all,  Art  thou 
then  the  Son  of  God  ?  And  he  said 
unto  them.  Ye  say  that  I  am. 

71  And  they  said.  What  need 
we  any  further  witness  1  for  we 
ourselves  have  heard  of  his  own 
mouth. 

CHAPTER  XXm. 

AND  *  the  whole  multitude  of 
them  arose,  and  led  him  unto 
Pilate. 

2  And    they  began  to   accuse  '^ 

aHe.1.3.  8.1.  Re.3.21.  6  Matt.27.2,n,&c. 
Mar.l5.1,&c.      Jno.l8.28,&c.  c  Zec.11.8. 

d  ver.5.    Ac.16.20,21.  17.6,7. 

63—71.  See  Notes  on  Matt.  xxvi.  57 
—68. 

CHAPTER  XXIIL 

1.  See  Matt,  xxvii.  1,  2. 

2.  This  fellow.  The  word  fellow  is 
not  in  the  original.  It  conveys  a  notion 
of  co?itempt,  which  no  doubt  they  felt, 
but  which  is  not  expressed  in  the  Greek, 
and  which  it  is  not  proper  should  be  ex- 

f»ressed  in  the  translation.  It  might 
)e  translated,  'We  found  this  man.' 
If  Perverting  the  nation.  That  is,  ex- 
citing them  to  sedition  and  tumuhs. 
This  was  a  mere  wanton  accusation,  but 
it  was  plausible  before  a  Roman  magis- 
trate :  For,  1st.  The  GaUleans,  as  Jo- 
sephus  testifies,  were  prone  to  seditions 
and  tumults.  2d.  Jesus  drew  multi- 
tudes after  him,  and  they  thought  it  was 
eas)^  to  show  that  this  was  itself  pro- 
moting tumults  and  seditions.  IT  For- 
bidding, &c.  About  their  charges  they 
were  very  cautious  and  cunning.  They 
did  not  say  that  he  taught  that  men 
should  not  give  tribute.  That  would 
have  been  too  gross  a  charge,  and  would 
have  been  easily  refuted.  But  it  was 
an  inference  which  they  drew.  They 
said  it  followed  from  his  doctrine.  He 
professed  to  be  a  king.  They  inferred, 
therefore,  lihe  v/as  a  king,  that  he  must 
hold  that  it  was  not  right  to  acknow- 
ledge allegiance  to  any  foreign  prince. 
And  if  they  could  make  this  out,  they 
B'lpposed  that  Pilate  must  condemn  hitn 


him,  saying,  We  found  Hhis  fellow  ^ 
perverting  the  nation,  and  forbid- 
ding to  give  tribute  *  to  Cesar,  say- 
ing, that  he  ^  himself  is  Christ  a 
King. 

3  And  Pilate  asked  him,  saying, 
Art  thou  the  King  of  the  Jews  I 
And  ^  he  ansv.^  ered  him,  and  said, 
Thou  sayest  it. 

4  Then  said  Pilate  to  the  chief 
priests  and  to  the  people,  I  find  no 
''  fault  in  this  man. 

5  And  they  were  the  more  fierce, 
*  saying.  He  stirreth  up  the  people, 
teaching,  throughout  all  Jewry,  be- 
ginning from  Galilee  to  this  place. 

c  Matt.17.27.  22.21.  Mar.12.17.  /  Jno. 
18.36.  19.12.  I'lTi.e.lS.  A  Jno.  18.38. 
19.4.    He.7.26.    1  Pe.2.22.      i  Ps.57.4. 


of  course.  ^Tribute.  Taxes.  ^  Cmsar. 
The  Roman  emperor,  called  also  Tibe- 
rius. The  name  CcBsar  was  common 
to  the  Roman  emperors,  as  Pharaoh 
was  to  the  Egyptian  kings.  All  the 
kings  of  Egypt  were  called  Pharaoh,  or 
the  Pharaoh  ;  so  all  the  Roman  empe 
rors  were  called  CcBsar. 

3.  See  Matt,  xxvii.  11. 

4.  I  find  no  fault.  I  see  no  evidence 
that  he  is  guilty  of  what  you  charge  him 
wuh.  This  was  after  Pilate  had  taken 
Jesus  into  the  judgment  hall  by  himself 
and  examined  him  privately,  and  been 
satisfied  in  regard  to  the  nature  of  his 
kingdom.  See  John  xviii.  33 — 38.  He 
was  then  satisfied  that  though  he  claimed 
to  be  a  king,  yet  his  kingdom  was  not 
of  this  wodd  ;  and  that  his  claims  did 
not  interfere  with  those  of  Caesar. 

5.  The  more  fierce.  The  more  urgent 
and  pressing.  They  saw  there  was  a 
prospect  of  losing  their  cause,  and  they 
attempted  to  press  on  Pilate  the  point 
that  would  be  most  likely  now  to  affect 
him.  Pilate  had  in  fact  acquitted  him 
of  the  charge  of  being  an  enemy  to  Cae- 
sar, and  they  therefore  urged  the  other 
point  more  vehemently.  IT  Stirreth  up 
the  people.  Excites  them  to  tumult  and 
sedition.  IT  All  Jewry.  All  Judea. 
IT  From  Galilee  to  this  place.  To  Jeru- 
salem. That  is,  throughout  the  whole 
country.  It  is  not  merely  in  one  place, 
but  from  one  end  of  the  land  ,o  an- 
other. 


A.  D.  33.] 

6  When  Pilate  heard  of  Galilee, 
he  asked  whether  the  man  were  a 
Galilean. 

7  And  as  soon  as  he  knew  that 
he  belonged  unto  Herod's  "  juris- 
diction, he  sent  him  to  Herod,  who 
himself  also  w^as  at  Jerusalem  at 
that  time. 

8  And  when  Herod  saw  Jesus, 
he  was  exceeding  glad :  for  ^  he 
was  desirous  to  see  him  of  a  long 
season,  because  '^  he  had  heard 
many  things  of  him :  and  ^  he 
hoped  to  have  seen  some  miracle 
done  by  him. 

9  Then  he  questioned  with  him 

in  many  words  ;  but  *  he  answered 

him  nothing. 

ac.3.1.  6C.9.9.  c  Matt.14.1.  Mar.6.14. 
d2Ki.5.11. 

6,  TVhether  he  were  a  Galilean,  He 
asked  this  because,  if  he  was,  he  proper- 
ly belonged  to  Herod's  jurisdiction, 
who  reigned  over  Galilee. 

7.  Herod's  jurisdiction.  Herod  An- 
tipas,  the  son  of  Herod  the  Great.  This 
was  the  same  Herod  that  put  John  the 
Baptist  to  death.  Jesus  had  passed  the 
most  of  his  life  in  the  part  of  the  coun- 
try where  he  ruled,  and  it  was  therefore 
considered  that  he  belonged  to  his  ju- 
risdiction ;  that  is,  that  it  belonged  to 
Herod,  not  to  Pilate,  to  try  this  cause. 

10.  Vehemently  accused  him.  Vio- 
lently or  unjustly  accused  him,  endea- 
voring to  make  it  appear  that  he  had 
been  guilty  of  sedition  in  Herod's  pro- 
vince. 

1 1 .  Herod,  with  his  men  of  war.  With 
his  soldiers,  or  his  body  guard.  It  is 
probable   that  in  travelling   he   had  a 

fuard  to  attend  him  constantly.  IT  Set 
im  at  nought.  Treated  him  with  con- 
tempt and  ridicule.  ^  A  gorgeous  robe. 
A  white  or  shining  robe,  for  this  is  the 
meaning  of  the  original.  The  Roman 
princes  wore  purple  robes,  and  Pilate 
therefore  put  such  a  robe  on  Jesus.  The 
Jewish  kings  wore  a  white  robe,  which 
was  often  rendered  very  shining  or  gor- 
geous by  much  tinsel  or  silver  interwo- 
ven. Josephus  says  that  the  robe  which 
Agrippa  wore  was  so  bright  with  silver, 
that  when  the  sun  shone  on  it  it  so  dazzled 
the  eyes  that  it  was  difficult  to  look  on 
it.  The  Jews  and  Romans,  therefore, 
14* 


CHAPTER  XXm. 


161 


10  And  the  chief  priests  and 
scribes  stood  and  vehemently  ac- 
cused him. 

11  And  Herod  with  his  men  of 
Avar  set  him  at  nought,  ^  and  mock- 
ed him,  and  arrayed  him  in  a  gor- 
geous robe,  ^  and  sent  him  again  to 
Pilate. 

12  And  the  same  day  Pilate  and  " 
Herod  were  made  friends  together  ; 
for  before  they  were  at  enmity  be- 
tween themselves. 

13  And  Pilate,  when  he  had  call- 
ed together  the  chief  priests  and 
the  rulers  and  the  people, 

14  Said  unto  them.  Ye  have 
brought  this  man  unto  me  as  one 
that  perverteth  the  people  ;  and,  be- 

ePs.38.13,14.  39.1,9.  Is.53.7.    /Is.49.7.  53. 
3.    ^Jno.19.5.    AAc.4.27. 

decked  him  in  the  manner  appropriate 
to  their  own  country,  for  purposes  of 
mockery..  All  this  was  unlawful  and 
malicious,  as  there  was  not  the  least 
evidence  of  his  guilt.  ^\Sent  him  to  Pi- 
late. It  was  by  the  interchange  of  these 
civihties  that  they  were  made  friends. 
It  would  seem  tliat  Pilate  sent  him  to 
Herod  as  a  token  of  civility  and  respect, 
and  with  a  design  perhaps  of  putting  an 
end  to  their  quarrel.  Herod  returned 
the  civility,  and  it  resulted  in  their  re- 
conciliation. 

11.  Made  friends  together,  &LC.  What 
had  been  the  cause  of  their  quarrel  is 
unknown.  It  is  commonly  supposed 
that  it  was  Pilate's  slaying  the  Galileans 
in  Jerusalem,  as  related  in  Luke  xiii.  1, 
2.  The  occasion  of  their  reconciliation 
seems  to  have  been  the  civility  and  re- 
spect which  Pilate  showed  to  Herod  in 
this  case.  It  was  not  because  they  were 
united  in  haling  Jesus,  as  is  often  the 
case  with  wicked  men,  for  Pilate  was 
certainly  desirous  of  releasing  him,  and 
both  considered  him  merely  as  an  object 
of  ridicule  and  sport.  It  is  true,  however; 
that  wicked  men,  at  variance  in  other 
things,  are  often  united  in  opposing  and 
ridicuhng  Christ  and  his  followers  ;  and 
that  enmities  of  long  standing  are  some 
times  made  up,  and  the  most  opposite 
characters  brought  together  simply  to 
oppose  religion.  Compare  Ps.  Ixxxiii. 
5,  6,  7. 

15.   Worthy  of  death.     Deserving  ol 


162 


LUKE. 


[A.  D.  S3 


hold,  I,  ■  having  examined  him  be- 
fore you,  have  found  no  fault  in  this 
man,  touching  those  things  where- 
of ye  accuse  him  : 

15  No,  nor  yet  Herod :  for  I  sent 
you  to  him :  and,  lo,  nothing  wor- 
thy of  death  is  done  unto  him. 

16  1  will  therefore  chastise  *  him, 
and  release  him, 

17  (For  of  necessity  he  must  re- 
lease one  unto  them  at  the  feast.) 

18  And  they  cried  out  all  at  once, 
saying,  Away  with  this  man,  and 
release  unto  us  Barabbas  : 

19  (Who  for  a  certain  sedition 
made  in  the  city,  and  for  murder,  *= 
was  cast  into  prison.) 

20  Pilate  therefore,  willing  to  re- 
lease Jesus,  spake  again  to  them. 

21  But  they  cried,  saying,  Cru- 
cify him,  crucify  him. 

22  And    he    said  unto  them  the 

third  time.  Why,  what  evil  hath  he 

done]     I  have  found  no  cause  of 

a  ver.4.  b  Is.53.5.  c  Ac.3.14.  d  Ps.22.12. 
ver.5.    1  or,  assented. 


death.  The-  charges  are  not  proved 
against  him.  They  had  had  every  op- 
portunity of  proving  them,  first  before 
Pilate,  and  then  before  Herod,  unju.stly 
subjecting  him  to  trial  before  two  men 
in  succession,  and  thus  giving  them  a 
doable  opportunity  of  condemning  him, 
and  yet  after  all  he  was  declared  by 
both  to  be  innocent.  There  could  be 
no  better  evidence  that  he  u-as  innocent. 
18.  /  will  therefore  chastise  him,.  The 
word  chastise  here  means  to  scourge.,  or 
to  whip.  This  was  usually  done  before 
capital  punishment,  to  increase  the  suf- 
ferings of  the  man  condemned.  It  is 
not  easy  to  see  the  reason  why,  if  Pi- 
late supposed  Jesus  to  be  innocent,  he 
should  propose  publicly  to  scourge  him. 
It  was  as  really  unjust  to  do  that  as  it 
was  to  crucify  him.  But  probably  he 
expected  by  this  to  conciliate  the  minds 
of  his  accusers  ;  to  show  them  that  he 
was  wilhng  to  gratify  them  if  it  could 
be  done  with  propriety  ;  and  perhaps 
he  expected  that  by  seeing  him  whipped, 
and  disgraced,  and  condemned  to  ridi- 
cule, and  contempt,  and  suffering,  they 
would  be  satisfied.  It  is  farther  re- 
marked that  among  the  Romans  it  was 


death  in  him :  I  will  therefore  chas- 
tise him,  and  let  him  go. 

23  And  they  were  instant  ^  with 
loud  voices,  requiring  that  he  might 
be  crucified.  And  the  voices  of 
them  and  of  the  chief  priests  pre- 
vailed. 

24  And  Pilate  ^  gave  sentence 
that  it  should  be  as  tliey  *  required. 

25  And  he  released  unto  them  •'' 
him  that  for  sedition  and  murder 
was  cast  into  prison,  whom  they 
had  desired  ;  but  he  delivered  Jesus 
to  their  will. 

26  And  ^  as  they  led  him  away, 
they  laid  hold  upon  one  Sfanon,  a 
Cyrenian,  coming  out  of  the  coun- 
try, and  on  him  they  laid  the  cross, 
that  he  might  bear  it  after  Jesus. 

27  And  there  followed  him  a 
great  company  of  people,  and  of 
women,  which  also  bewailed  and 
lamented  him. 

28  But  Jesus  turning  unto  them, 

e  Exi>3.2.  /  Ac.3.14.  g  Matt.27.32,&c. 
Mar.l.5.2L&c.    Jno.19.17. 


competent  for  a  magistrate  to  inflict  a 
slight  punishment  on  a  man  when  a 
charge  of  gross  offence  was  not  fully 
made  out,  or  where  there  was  not  sufli 
cient  testimony  to  substantiate  the  pre- 
cise charge  alleged.  All  this  shows, 
1st,  the  palpable  hijustice  o{  our  Lord's 
condemnation  ;  2d,  the  persevering  ma- 
lice and  obstinacy  of  the  Jews ;  and, 
3d,  the  want  of  firmness  in  Pilate.  He 
should  have  released  him  at  once,  but 
the  love  of  popularity  led  him  to  the 
murder  of  the  Son  of  God.  Man  should 
do  his  duty  in  all  situations,  and  he  that, 
like  Pilate,  seeks  only  for  public  favor 
and  popularity,  will  assuredly  be  led 
into  crime. 

17.  See  Matt,  xxvii.  15. 

18—23.  See  Matt,  xxvii.  20—23. 

23—25.  See  Matt,  xxvii.  26. 
.  26.  See  Matt,  xxvii.  32.  ^  After  J  e 
sus.  Probably  to  bear  one  end  of  the 
cross.  Jesus  was  feeble  and  unable  to 
bear  it  alone,  and  they  compelled  Simon 
to  help  him. 

2S.  Daughters  of  Jerusalem.  Women 
of  Jerusalem.  This  was  a  common 
mode  of  speaking  among  the  Hebrews. 
^  Weep  for  yourselves,  &c.    This  referb 


A.  D.  33.J 

said,  Daughters  of  Jerusalem,  weep 
not  for  nii3,  but  weep  for  yourselves, 
and  for  your  children. 

29  For,  behold,  the  days  "  are 
coming,  in  the  which  they  shall 
say,  Blessed  are  the  barren,  and  the 
wombs  that  never  bare,  and  the  paps 
which  never  gave  suck. 

30  Then  *  shall  they  begin  to  say 
to  the  mountains.  Fall  on  us ;  and 
to  the  hills.  Cover  us.' 

31  For  "  if  they  do  these  things 

o  Matt.24.19.  c.21.23.  6  Is.2.19.  Ho.10.8. 
Re.6.16.  9.6.  c  Pr.11.31.  JeiJ5.29.  Eze.20.47. 
21.4.  1  Pe.4.17. 


CHAPTER  XXIII. 


to  the  calamities  that  were  about  to 
come  upon  them  in  the  desolation  of 
their  city  by  the  Romans. 

30.  To  the  mountains.  Fall  on  us,  &c. 
This  is  an  image  of  great  calamities  and 
judgments.  So  great  will  be  the  cala- 
mities that  they  will  seek  for  shelter 
from  the  storm ,  and  will  call  on  the  hills 
to  protect  them.  The  same  figure  is 
used  respecting  the  wicked  in  tlie  day 
of  judgment  in  Rev.  vi.  16,  17. 

31.  For  if  they  do  these  things  in  a 
green  tree,  &c.  This  seems  to  be  a 
proverbial  expression.  A  green  tree  is 
one  that  is  not  easily  set  on  fire.  A  dry 
one  is  easily  kindled,  and  burns  rapidly. 
By  a  green  tree  is  represented  evidently 
a  man  of  truth  and  purity.  And  the 
meaning  of  the  passage  is :  '  If  they, 
the  Romans,  do  these  things  tome,  who 
am  innocent  and  blameless,  if  they 
punish  me  in  this  manner  in  the  face  of 
justice,  what  will  they  not  do  in  rela- 
tion to  this  guilty  nation  ?  What  secu- 
rity have  they  that  heavier  judgments 
will  not  come  upon  them  ?  What  de- 
solations and  woes  may  not  be  expected 
when  injustice  and  oppression  have 
taken  the  place  of  justice,  and  have  set 
up  a  rule  over  this  wicked  people  ?' 
Our  Lord  alludes  evidently  to  the  cala- 
mities that  would  come  upon  them  by 
the  Romans  in  the  destruction  of  their 
city  and  temple.  The  passage  may  be 
applied,  however,  without  impropriety, 
and  with  great  beauty  and  force,  to  the 
punishment  of  the  wicked  in  the  future 
world.  Thus  appbed,  it  means  that  the 
Bufferings  of  the  Saviour  compared  with 
the  sul^rings  of  the  guilty,  were  like 
the  burning  of  a  green  tree  compared 
with  the  burning  of  one  that  is  dry.     A 


163 

,  what  shall  be  done 


m  a  green  tree, 
in  the  dry  1 

32  And  there  were  also  two 
others,  malefactors,  "^  led  with  him 
to  be  put  to  death. 

33  And  when  they  were  come  to 
the  place  which  is  called  ^  Calvar}', 
there  they  crucified  him,  and  the 
malefactors  ;  one  on  the  right  hand, 
and  the  other  on  the  left. 

34  Then  said  .Tesus,  Father,  • 
forgive   them;   for  they  know  not 


d  Is.53.l2. 
e  Matt.5.44. 


1  or,  the  place  of  a  scull. 
Ac.7.60.  lCo.4.12. 


green  tree  is  not  adapted  to  burn.  A 
dry  one  is.  So  the  Saviour — innocent, 
pure,  and  holy — stood  in  relation  to  suf- 
fering. There  were  sufferings  which 
an  innocent  being  could  not  endure. 
There  was  remorse  of  conscience,  the 
sense  of  guilt,  punishment  properly  so 
called,  and  the  eternity  of  woes.  Ha 
had  the  consciousness  of  innocence,  and 
he  would  not  suffer  for  ever.  He  had 
no  passions  to  enkindle  that  would  rage 
and  ruin  the  soul.  The  sinner  is  adapted 
to  sufferings — hke  a  dry  tree  to  the  fire. 
He  is  guilty,  and  will  suffer  all  the  hor- 
rors ot  remorse  of  conscience.  He  v/ili 
be  punished  literally.  He  has  raging 
and  impetuous  passions,  and  they  will 
be  enkindled  in  hell,  and  will  rage  for 
ever  and  ever.  The  meaning  is,  that 
if  the  innocent  Saviour  suffered  so  much, 
the  sufferings  of  the  sinner  for  ever  in 
hell  must  be  more  unspeakably  dread- 
ful. Yet  who  could  endure  the  suffer- 
ings of  the  Redeemer  on  the  cross  for  a 
single  day  ?  Who  could  bear  them  for 
ever  and  ever — aggravated  by  all  the 
horrors  of  a  guilty  conscience,  and  all 
the  terrors  of  unrestrained  anger,  and 
hate,  and  fear,  and  wrath  ? — TV%y  will 
the  wicked  die  ? 

32,  33.  See  Matt,  xxvii.  35,  38. 

34.  Father,  forgive  them.  This  is  a 
fulfilment  of  the  prophecy  in  Isa.  liii. 
12 :  He  jnade  intercession  for  the  trans- 
gressors. The  prayer  was  offered  for 
those  who  were  guilty  of  putting  him 
to  death.  It  is  not  quite  certain  whether 
he  referred  to  the  Jews,  or  to  the  Roman 
soldiers.  Perhaps  he  referred  to  both. 
The  Romans  knew  not  what  they  did, 
as  they  were  really  ignorant  that  he  wag 
the  Son  of  God,  and  were  obeying  tha 


164 


LUKE. 


[A.D.33. 


what  they  do.    And  they  parted  his 
raiment,  and  cast  lots. 

35  And  the  people  stood  behold- 
ing. And  the  rulers  also  with  them 
"  derided  him^  saying,  He  saved 
others ;  let  him  save  himself,  if  he 
be  Christ,  the  chosen  of  God. 

36  And  the  soldiers  also  mocked 
him,  coming  to  him  and  offering 
him  vinegar, 

a  Ps.22.7. 


command  of  their  rulers.  The  Jews 
knew  indeed  that  he  was  innocent,  and 
they  had  evidence,  if  tliey  would  have 
looked  at  it,  that  he  was  the  Messiah, 
but  they  did  not  know  what  would  be 
the  effect  of  their  guih ;  they  did  not 
know  what  judgments  and  calamities 
they  were  bringing  down  upon  their 
country.  It  may  be  added,  also,  that 
though  they  had  abundant  evidence,  if 
they  would  look  at  it,  that  he  was  the 
Messiah,  and  enough  to  leave  them 
without  excuse,  yet  they  did  not  in  fact 
believe  that  he  was  the  Saviour  pro- 
mised by  the  prophets,  and  had  not  in 
fact  any  proper  sense  of  his  rank  and 
dignity  as  "the  Lord  of  glory."  If 
they  had  had,  they  would  not  have  cru- 
cified him — as  we  cannot  suppose  they 
would  knowingly  put  to  death  their  own 
Messiah— the  hope  of  the  nation — and 
him  who  had  been  so  long  promised  to 
the  fathers.  See  Notes  on  1  Cor.  ii.  8. 
We  may  learn  from  this  prayer :  1st. 
The  duty  of  praying  for  our  enemies, 
even  when  they  are  endeavoring  most 
to  injure  us.  2d.  The  thing  for  which 
we  should  pray  for  them  is  that  God 
would  pardon  them,  and  give  them 
better  minds.  3d.  The  power  and  ex- 
cellence of  the  Christian  religion.  No 
other  reUgion  teaches  men  to  praj'  for 
the  forgiveness  of  enemies ;  no  other 
disposes  them  to  do  it.  Men  of  the 
world  seek  for  revenge :  the  Christian 
bears  reproaches  and  persecutions  with 
patience,  and  prays  that  God  would 
pardon  them  and  save  them  from  their 
Bins.  4th.  The  greatest  sinners  through 
the  intercession  of  Jesus  may  obtain 
©ardon.  God  heard  him,  and  still  hears 
him  altvays,  and  there  is  no  reason  to 
doubt  that  many  of  his  enemies  and 
murderers  obtained  forgiveness  and  life. 
Compare   Acts  ii.  37,  42    43  ;  vi.  7 ;  . 


37  And  saying.  If  thou  be  the 
King  of  the  Jews,  save  thyself. 

38  And  a  superscription  also  was 
written  over  him,  in  letters  of 
Greek,  and  Latin,  and  Hebrew, 
THIS  IS  THE  KING  OF  THE 
JEWS. 

39  And  one  *  of  the  malefactors 
which  were  hanged,  railed  on  him, 
saying.  If  thou  be  Christ,  save  thy- 
self and  us. 

b  c.l 7.34-36. 


xiv.  1.  IT  Tliey  know  not  what  they  do. 
It  was  done  through  ignorance.  Acts 
iii.  17.  Paul  says  that  "  had  they  known 
it,  they  would  not  have  crucified  the 
Lord  of  glory."  iCor.  ii,  8.  Ignorance 
does  not  excuse  ahogether  a  crime  if 
the  ignorance  be  wilful,  but  it  dimi- 
nishes its  guilt.  They  had  evidence, 
they  might  have  learned  his  character, 
and  might  have  known  what  they  were 
doing.  And  thus  they  mig?it  be  held 
answerable  for  all  this.  But  Jesus  here 
shows  the  compassion  of  his  heart,  and 
as  they  were  really  ignorant,  whatever 
might  be  the  cause  of  their  ignorance, 
yet  he  implores  God  to  pardon  them. 
He  even  urges  it  as  a  reason.,  why  they 
should  be  pardoned  that  they  were  ig- 
norant of  what  they  were  doing.  And 
though  men  are  often  guilty  for  their 
ignorance,  yet  God  often  looks  in  com- 
passion over  it,  averts  his  anger,  and 
grants  them  blessings  of  pardon  and 
life.  So  he  forgave  Paul,  for  he  "did 
it  in  ignorance,  in  unbelief"  1  Tim.  i. 
13.  So  God  winked  at  the  ignorance 
of  the  Gentiles.  Acts  xvii.  30.  Yet 
this  is  no  excuse,  and  no  evidence  oi 
safety,  for  those  who  in  our  day  con- 
temptuously put  away  from  them  and 
their  children  the  means  of  instruction. 
35—39.  See  Matt,  xxvii.  41—44. 

38.  In  letters  of  Greek,  tScc.  See 
Notes  on  Matt.  xvii.  37. 

39.  One  of  the  malefactors.  Mat- 
thew (ch.  xxvii.  44)  says  ' '  tlie  thieves—- 
cast  the  same  in  his  tceth.^^  See  the  ap- 
parent contradiction  in  these  statements 
reconciled  in  the  Notes  on  that  place. 
^  If  thou  be  Christ.  If  thou  art  the 
Messiah;  if  thou  art  what  thou  dost 
pretend  to  be.  This  is  a  taunt  or  re- 
proach of  the  same  kind  as  that  of  the 
priests  in  verse  35.  IT  Save  thyself  and 
us.     Save  our  lives.     Deliver  us  from 


4.  D.  S3.] 

40  But  the  other  answering,  re- 
buked him,  saying,  Dost  not  thou 
fear  "God,  seeing  thou  art  in  the 
same  '  condemnation  ] 

41  And  we  indeed  justly  ;  for  we 
receive  the  due  reward  of  our  deeds : 

a  Ps.36.1.       b  Je.5.3.      c  1  Pe.1.19. 


CHAPTER  XXIII. 


165 


the  cross.  This  man  did  not  seek  for 
salvation  truly ;  he  asked  not  to  be  de- 
Hvered  from  his  sins  ;  if  he  had,  Jesus 
would  also  have  heard  him. — Men  of- 
ten in  sickness  and  affliction  call  upon 
God.  They  are  earnest  in  prayer. 
They  ask  of  God  to  save  them,  but  it 
is  only  to  save  them  from  temporal  death. 
It  is  not  to  be  saved  from  their  sins, 
and  the  consequence  is  that  when  God 
does  raise  them  up  they  forget  their  pro- 
mises, and  live  as  they  did  before,  as 
this  robber  would  have  done,  if  Jesus 
had  heard  his  prayer,  and  delivered 
him  from  the  cross. 

40.  Dost  not  thou  fear  God,  &c.  You 
are  condemned  to  die  as  well  as  he.  It 
is  improper  for  you  to  rail  on  him  as 
the  rulers  and  Romans  do.  God  is 
just,  and  you  are  hastening  to  his  bar, 
and  you  should  therefore  fear  him,  and 
fear  that  he  will  punish  you  for  railing 
on  this  innocent  man.  ^  Same  condem- 
nation. Condemnation  to  death,  not 
death  for  the  same  thing,  but  the  same 
kind  of  death. 

41.  Due  reroard  of  our  deeds.  The 
proper  punishment  for  our  crimes.  They 
had  been  highwaymen,  and  it  was  just 
that  they  should  die. 

42.  Remember  me.  This  is  a  phrase 
praying  for  favor,  or  asking  him  to 
grant  him  an  interest  in  his  kingdom, 
or  to  acknowledge  him  as  one  of  his 
followers.  It  impHed  that  he  believed 
that  Jesus  was  what  he  claimed  to  be 
—  the  Messiah ;  that  though  he  was 
dying  with  them,  yet  he  would  set  up 
his  kingdom,  and  that  he  had  full  power 
to  bless  him,  though  about  to  expire. 
It  is  possible  that  this  man  might  have 
heard  him  preach  before  his  crucifixion, 
and  have  learned  there  the  nature  of  his 
kingdom,  or  it  is  possible  that  while  on 
the  cross  Jesus  had  taken  occasion  to 
acquaint  them  with  the  nature  of  his 
kingdom.  While  he  might  have  been 
doing  this,  one  of  the  malefactors  might 
have  continued  to  rail  on  him  while  the 
other  became  truly  penitent.  Such  a 
result  of  preaching  the  gospel  would  not 


but  this  man  hath  done  nothing  " 
amiss. 

42  And  he  said  unto  Jesus,  Lord 
remember  ^  me  when  thou  comest 
into  thy  kingdom. 

43  And   Jesus   said  unto    him, 

dPs.106.4.5.    Ro.lO.9,10.    1  Co.6.10,1]. 

have  been  unlike  what  has  often  occur- 
red since,  where,  while  the  gospel  has 
been  proclaimed,  one  has  been  "  taken 
and  another  left ;"  one  has  been  mehed 
to  repentance,  another  has  been  more 
hardened  in  guilt.  The  promise  which 
follows  shows  that  this  prayer  was  an- 
swered. This  was  a  case  of  repentance 
in  the  last  hours,  the  trying  hours  of 
death.  And  it  has  been  remarked  that 
07ie  was  brought  to  repentance  there, 
to  show  that  no  one  should  despair  on  a 
dying  bed ;  and  hut  one,  that  none  should 
be  presumptuous  and  delay  repentance 
to  that  awful  moment.  IT  When  thou 
comest,  &c.  It  is  impossible  now  to  fix 
the  precise  idea  which  this  robber  had  of 
Christ's  cominff.  Whether  it  be  that  he 
expected  that  he  would  rise  from  the 
dead,  as  some  of  the  Jews  supposed  the 
Messiah  would,  or  whether  he  referred 
to  the  day  of  judgment,  or  whether  to 
an  immediate  translation  to  his  kingdom 
in  the  heavens,  we  cannot  tell:  all  that 
we  know  is  that  he  fully  believed  him 
to  be  the  Messiah,  and  that  he  desired 
to  obtain  an  interest  in  that  kingdom 
which  he  knew  he  would  establish. 

43.  To-day,  &.c.  It  is  not  probable 
that  the  dying  thief  expected  that  his 
prayer  would  be  so  soon  answered.  It 
is  rather  to  be  supposed  that  he  looked 
to  some  future  period  when  the  Messiah 
would  rise,  or  would  return.  But  Je- 
sus told  him  that  his  prayer  would  soon 
be  answered,  implying  evidently  that  it 
would  be  immediately  at  death.  This 
is  the  more  remarkable  as  those  who 
were  crucified  commonly  lingered  for 
several  days  on  the  cross  before  they 
died.  But  Jesus  foresaw  that  measures 
would  be  taken  to  hasten  their  death, 
and  assured  him  that  that  day  he  should 
receive  an  answer  to  his  prayer,  and  be 
with  him  in  his  kingdom.  ^\  Paradise. 
This  is  a  word  of  Persian  origin,  and 
means  a  garden,  and  particularly  a  gar- 
den of  pleasure,  filled  with  trees,  and 
shrubs,  and  fountains,  and  flowers.  In 
hot  climates  such  gardens  were  pecuU 
arly  pleasant,  and  hence  they  were  at- 


im 


LUKE. 


[A.  D.  33. 


Verily  *  I  say  unto  thee,   To-day 
Bhalt  thou  be  with  me  in  *  paradise. 

44  And  it  was  about  the  sixth 
hour,  and  there  was  darkness  over 
all  '  the  earth  until  the  ninth  hour. 

45  And  the  sun  was  darkened, 
and  the  veil  of  the  temple  was  rent 
in  the  midst. 

46  And  when  Jesus  had  cried 
with  a  loud  voice,  he  said.  Father, 
into  '  thy  hands  I  commend  my 
spirit :  and  •*  having  said  thus,  he 
gave  up  the  ghost. 

47  Now  when  the  centurion  saw 
what  was  done,  he  glorified  God, 
saying,  Certainly  this  was  a  right- 
eous man. 

48  And  all  the  people  that  came 
together  to  that  sight,  beholding  the 

aRo.o.20,21.  6  2Cor.l2.4.  Re.2.7.  i  or, 
land.  c  Ps.31.5.  1  Pe.2.23.  d  Matt.27.50, 
&c.   Mar.l5.37,&c.   Jno.19.30. 

lached  to  the  mansions  of  the  rich,  and 
to  the  palaces  of  princes.  They  came 
thence  to  denote  any  place  of  happi- 
ness, and  particularly  the  word  was 
used  to  denote  the  abodes  of  the  blessed 
in  another  world.  The  Romans  spoke 
of  their  Elysium,  and  the  Greeks  of  the, 
gardens  of  Hesperides  where  the  trees 
bore  golden  fruit.  The  garden  of  Eden 
means  also  the  garden  oi  pleasure  ;  and 
in  Gen.  ii.  8,  the  Septuagint  renders  the 
word  Eden  by  Paradise.  Hence  this 
name  in  the  scriptures  comes  to  denote 
the  abodes  of  the  blessed  in  the  other 
world.  See  Notes  on  2  Cor.  xii.  4. 
The  Jews  supposed  that  the  souls  of 
the  righteous  would  be  received  into 
such  a  place,  and  those  of  the  wicked 
cast  down  to  Gehenna  until  the  time  of 
the  judgment.  The  Jews  had  many 
fables  about  this  state  which  it  is  unne- 
cessary to  repeat.  The  plain  meaning 
of  the  passage  is  '  to-day  thou  shalt  be 
made  happy,  or  be  received  to  a  state 
of  blessedness  with  me  after  death ;' 
and  it  is  to  be  remarked  that  Christ  says 
nothing  about  the  place  where  it  should 
be,  nor  of  the  condition  of  those  there, 
excepting  that  it  is  a  place  of  blessed- 
ness, and  that  its  happiness  is  to  com- 
mence immediately  after  death.  See 
cLso  Phi),  i.  23.  But  from  the  narrative 
we  may  learn;  1st.  That  the  soul  will 
exist  separately   from    the    bodr.   for 


things  which  were  done,  smote  their 
breasts,  and  returned. 

49  And  all  his  acquaintance,  and 
the  women  that  followed  him  from 
Galilee,  stood  afar  *  off",  beholding 
these  things. 

50  And,  behold,  there  was  a  man 
named  Joseph,  a  counsellor;  and 
he  was  a  good  man,  and  a  just : 

51  (The  same  had  not  consented 
to  the  counsel  and  deed  of  them  :) 
he  was  of  Arimathea,  a  city  of  the 
Jews  ;  who  f  also  himself  waited 
for  the  kingdom  of  God. 

53  This  man  went  unto  Pilate, 
and  begged  the  body  of  Jesus. 

53  And  he  took  it  down,  and 
^VTapped  it  in  linen,  and  laid  it  in 
a  ^   sepulchre   that  was  hewn  in 

fiPs.38.11.  142.4.  /Mar.15.43.  c.2.25,38. 
g  Is.53.9. 

while  the  thief  and  the  Saviour  would 
be  in  paradise,  their  bodies  would  be  on 
the  cross  or  in  the  grave.  2d.  That 
immediately  after  death,  the  same  day, 
the  souls  of  the  righteous  will  be  made 
happy.  They  will  feel  that  they  are 
secure ;  they  will  be  received  among 
the  just,  and  they  will  have  the  assur- 
ance of  the  future  resurrection  and  of  a 
glorious  immortality.  3d.  That  state 
will  differ  from  the  condhion  of  the 
wicked.  The  promise  was  made  to  but 
one  on  the  cross,  and  there  is  no  evi- 
dence whatever  that  the  other  entered 
there.  See  also  the  parable  of  the  rich 
man  and  Lazarus.  Luke  xvi.  19  —  31. 
4th.  It  is  the  chief  glory  of  this  state, 
and  of  heaven,  to  be  permitted  to  see 
Jesus  Christ,  and  to  be  with  him. 
Thou  shalt  be  with  me.  I  desire  to  de- 
part, and  to  he  with  Christ.  Phil.  i.  23. 
See  also  Rev.  xxi.  23 :  v.  9 — 14. 

44 — 46.  See  Matt,  xxvii.  45 — 30. 

47 — i9.  See  Matt,  xxvii.  52—55. 

48.  The  things  tvhich  were  done.  Thp 
earthquake,  and  darkness,  and  the  suf- 
ferings of  Jesus.  If  Smote  their  breasts. 
In  token  of  alarm,  fear,  and  anguish. 
They  saw  the  judgments  of  God  ;  the\ 
saw  the  guilt  of  the  rulers ;  and  they 
feared  the  further  displeasure  of  the 
Almighty. 

50 — 56.  See  Notes  on  Matt,  xxvii 
57—61.     Mark  xv.  42— i7. 


A.  D.  33.] 

stone,  wherein  never  man  before 
was  laid. 

54  And  that  day  w-as  the  "  Pre- 
paration, and  the  sabbath  drew  on. 

55  And  the  women  ^  also,  which 
came  with  him  from  Galilee,  fol- 
lowed after,  and  beheld  the  sepul- 
chre, and  how  his  body  was  laid. 

56  And  they  returned,  and  '  pre- 
pared spices  and  ointments ;  and 
rested  the  sabbath-day,  according  '^ 
to  the  commandment. 

CHAPTER  XXIV. 

NOW  *  upon  the  first  day  of  the 
week,  very  early  in  the  morn- 
ing, they  came  unto  the  sepulchre, 
bringing  the  spices  which  they  had 
prepared,  and  certain  others  with 
them. 

2  And  they  found  the  stone  roll- 
ed away  from  the  sepulchre. 

3  And  they  entered  in,  and  found 
not  the  body  of  the  Lord  Jesus. 

4  And  it  came  to  pass,  as  they 
were  much  perplexed  thereabout, 
behold,/  two  men  stood  by  them  in 
shining  garments : 

5  And,  as  they  were  afraid,  and 
bowed  down  their  faces  to  the  earth, 
they  said  unto  them.  Why  seek  ye  ^ 
the  living  among  the  dead  1 

6  He  is  not  here,  but  is  risen : 
a  Matt.27.6^2.        b  c.8.2.    ver.49.       c  Mar. 

16.1.  d  E.x.20.8-10.  e  Matt.28.],&c.  Mar. 
JG.2,&c.  Jno.20.],&c.  /Jmo.20.12.  Ac.l. 
JO.      1  or,  him  that  livcth.    Re.1.18. 

CHAPTER  XXIV. 

1 — 12.  See  Notes  on  Matt,  xxviii.  1 — 
1. 

13.  Two  of  them.  Two  of  the  disci- 
ples. The  name  of  one  of  them  was 
Cleopas,  ver.  18.  Many  have  supposed 
that  the  other  was  Luke,  and  that  he 
otnitted  his  own  name  from  modesty. 
Others  have  supposed  that  it  was  Peter. 
See  ver.  34.  1  Cor.  xv.  5.  There  is  no 
evidence  to  guide  us  here.  Dr.  Light- 
foot  has  shown  that  Cleopas  is  the  same 
name  as  Alpheus,  who  was  the  father 
of  the  apostle  James.  Malt.  x.  3. 
^  Emmaus.  There  were  two  places  of 
this  name,  one  of  which  was  afterwards 
called  Nicopolis,  and  was  near  the  sea 
cf  Tiberias.     The  place  kere  mentioned 


CHAPTER  XXIV 


167 


remember  how  he  spake  ^  unto  you 
when  he  was  yet  in  Galilee, 

7  Saying,  The  Son  of  man  must 
be  delivered  into  the  hands  of  sin- 
ful men,  and  be  crucified,  and  the 
third  day  rise  again. 

8  And  they  remembered  his 
words, 

9  And  returned  from  the  sepul- 
chre, and  told  all  these  things  unto 
the  eleven,  and  to  all  the  rest. 

10  It  was  Mary  Magdalene,  and 
^  Joanna,  and  INIary  the  mother  of 
James,  and  other  tuomen  that  were 
with  them,  which  told  these  things 
unto  the  apostles. 

11  And  their  words  seemed  to 
them  as  idle  tales,  *  and  they  be- 
lieved them  not. 

12  Then  ^  arose  Peter,  and  ran 
unto  the  sepulchre ;  and  stooping 
down,  he  beheld  the  linen  clothes 
laid  by  themselves,  and  departed, 
wondering  in  himself  at  that  which 
was  come  to  pass. 

13  And,  behold,  two  *  of  them 
went  that  same  day  to  a  village 
called  Emmaus,  which  was  from 
Jerusalem  about  threescore  furlongs. 

14  And  they  talked  together  of  all 
these  things  which  had  happened. 

g  Matt. 16.21.  17.23.  Mar.8.31.  9.31.  c.9. 
22.  Jno.2.22.  A  c.8.3.  i  Ge.19.14.  2Ki.7. 
2.  Job  9.16.  Ps.126.1.  Ac.12.9,15.  j  Jno 
20.3,6.      k  Mar.l6.12. 


was  situated  to  the  west  of  Jerusalem 
IT  Three-score  furlongs.  Sixty  furlongs, 
or  about  seven  or  eight  miles.  It  is  not 
certain  that  these  were  apostles,  but  the 
contrary  seems  to  be  implied  in  ver.  33. 
See  Note  on  that  verse.  If  they  were 
not,  it  is  probable  that  they  were  inti- 
mate disciples  who  may  have  been 
much  with  the  Saviour  during  the  lat- 
ter part  of  his  ministry,  and  the  closing 
scenes  of  his  life.  But  it  is  wholly  un- 
known why  they  were  going  to  Em- 
maus. It  may  have  been  that  this  was 
their  native  place,  or  that  they  had 
friends  in  the  vicinity.  They  seem  to 
have  given  up  all  for  lost,  and  to  have 
come  to  the  conclusion  that  Jesus  was 
not  the  Messiah,  though  they  naturally 


163 


LUKE. 


[A.  D.  33. 


15  And  it  came  to  pass,  that, 
while  they  communed  *  together  and 
reasoned,  Jesus  himself  drew  near, 
and  went  with  them. 

16  But  their  eyes  were  hoi  den,  ^ 
(hat  they  should  not  know  him. 

17  And  he  said  unto  them,  What 
manner  of  communications  are  these 
that  ye  have  one  to  another,  as  ye 
walk,  and  are  sad  % 

a  Mal.3.16.     Matt.18.20.  ver.36.        6  Jno. 
20.14,15.  21.4. 


conversed  about  it,  and  there  were  ma- 
ny things  which  they  could  not  explain. 
Their  master  had  been  crucified  con- 
trary to  their  expectation ;  their  hopes 
dashed  ;  their  anticipation  disappointed, 
and  they  were  now  returning  in  sad- 
ness, and  very  naturally  conversed,  in 
the  way,  of  the  things  which  had  hap- 
pened in  Jerusalem  ! 

15.  Communed  together.  Talked  to- 
gether. IF  A?id  reasoned.  They  rea- 
soned, doubtless,  about  the  probability 
or  improbabiUty  that  Jesus  was  the 
Messiah  ;  about  the  evidence  of  his 
resurrection;  and  about  what  was  to 
be  done  in  the  present  state  of  thmgs. 
IT  Jesus  himself  drew  near,  &c.  The 
disciples  were  properly  employed.  Their 
minds  were  anxious  about  tiie  state  of 
things,  and  they  endeavored  to  arrive 
at  the  truth.  In  this  state  of  things 
Jesus  came  to  solve  their  doubts,  and 
estabhsh  them  in  the  beUef  that  he  was 
the  Christ.  And  we  may  learn  from 
this,  that  Christ  will  guide  those  who 
are  sincerely  endeavoring  to  know  the 
truth.  They  who  candidly  and  se- 
riously endeavor  to  ascertain  what  is 
true  and  right,  he  will  guide  ;  and  often 
in  an  unexpected  manner  he  will  ap- 
pear, to  dissipate  their  doubts,  and 
scatter  all  their  perplexities.  Our  duty 
is  sincerely  to  strive  to  ascertain  the 
Iruvn,  and  to  do  his  will ;  and  if  his 
people  do  this,  he  will  not  leave  them 
to  perplexity  and  wandering. 

16.  Their  eyes  were  holden.  This 
expression  is  used  merely  to  denote  that 
they  did  not  k7iow  who  he  was.  It  does 
not  appear  that  there  was  any  thing  su- 
pernatural or  miraculous  in  it ;  or  that 
God  used  any  power  to  blind  them.  It 
may  easily  be  accounted  for  without  any 
such  supposition,  for  1st.  Jesus  appeared 
w«  another  form  (Mark  xvi.  12) ;  i.  e.,  in 


18  And  the  one  of  them,  whose 
name  was  Cleopas,  <=  answering  said 
unto  him.  Art  thou  only  a  stranger 
in  Jerusalem,  and  hast  not  known 
the  things  which  are  come  to  pas3 
there  in  these  days  1 

19  And  he  said  unto  them.  What 
things  ?  And  they  said  unto  him, 
Concerning  Jesus  of  Nazareth, 
which  was  a  **  prophet  mighty  *  in 

cJno.19.25.        dc.7.16.    Jno.3.2.    Ac.2.22. 


an  appearance  different  from  his;  usual 
appearance.  2d.  They  were  noi  ex- 
pecting to  see  him — indeed  they  did 
not  suppose  that  he  was  alive,  and  it 
required  the  strongest  evidence  to  con- 
vince them  that  he  was  really  risen  from 
the  dead. 

17.  What  manner  of  communicat ions , 
&c.  What  is  the  subject  of  your  con- 
versation ?  What  is  it  that  has  so 
much  affected  your  minds  ?  They  were 
deeply  affected  in  the  recollection  of  the 
death  of  Jesus ;  and,  as  became  all 
Christians,  they  were  conversing  about 
him,  and  were  sad  at  the  overwhelming 
events  that  had  come  upon  them. 

18.  Art  thou  07ily  a  stranger?  &c. 
This  is  an  expression  of  surprise  that  he 
should  be  unacquainted  with  an  affair 
that  had  made  so  much  noise,  and  been 
attended  with  so  remarkable  circum- 
stances. The  word  stranger  here  de- 
notes one  who  had  come  to  reside  at  a 
place  only  for  a  time,  not  a  permanent 
inhabitant.  Many  Jews  came  up  from 
all  parts  of  the  world  to  Jerusalem,  to 
keep  the  passover  there.  They  took 
Jesus  to  be  such  a  stranger,  or  foreign- 
er. The  meaning  of  this  verse  may  be 
thus  expressed.  '  The  affair  concern- 
ing which  we  are  sad  has  been  public, 
well-known,  and  has  made  a  great  talk 
and  noise,  so  that  all,  even  the  strangers 
who  have  come  up  to  remain  there  but 
a  httle  time,  are  well  acquainted  with 
it.  Art  thou  the  only  one  of  them  who 
has  not  heard  it  ?  Is  every  body  so 
well  acquainted  with  it,  and  thou  has-t 
not  heard  of  it  ?  It  is  a  matter  of  sur 
prise,  and  we  cannot  account  for  it.' 

19.  A  prophet.  A  teacher  sent  from 
God.  They  did  not  now  call  him  the 
Messiah,  for  his  death  had  led  them  to 
doubt  that.  But  they  had  no  doubt  that 
he  was  a  distinguished  prophet,    Tfa« 


A.D.33.] 


CHAPTER  XXIV. 


169 


deed  and  word  before  God  and  all 
the  people : 

20  And  *  how  the  chief  priests 
and  our  rulers  delivered  him  to  be 
condemned  to  death,  and  have  cru- 
cified him. 

21  But  we  trusted  that  it  had 
been  *  he  which  should  have  re- 
deemed Israel  :  and  beside  all  this, 
t!o-day  is  the  third  day  since  these 
things  were  done, 

22  Yea,  and  certain  women  *  also 
of  our  company  made  us  astonish- 

ac,23.1.    Acl3.27,28.      6  c.l.6a    Ac.1.6. 


evidence  of  that  was-  so  clear  that  they 
could  not  call  it  in  question.  IT  Mighty 
in  deed.  Powerful  in  working  miracles, 
in  raising  the  dead,  healing  the  sick, 
&c.  ^  In  word.  In  teaching.  IT  Be- 
fore God  and  all  the  people.  Manifestly, 
pubhcly.  So  that  God  owned  him,  and 
the  people  regarded  him  as  a  distin- 
guished teacher, 

20.  See  chapter  xxiii. 

21.  We  trusted.  We  hoped,  and 
expected.  IT  Should  have  redeemed  Is- 
rael. That  he  was  the  Messiah,  who 
would  have  delivered  the  nation  from 
the  Romans.  IT  Besides  all  this.  It  is 
to  be  observed  that  Cleopas  or  Alpheus, 
states  things  just  as  they  occurred  to 
his  own  mind.  There  is  Utile  connex- 
ion. His  mind  is  confused  and  dis- 
tracted. There  were  so  manj''  things 
that  were  remarkable  in  Jesus ;  there 
was  so  much  evidence  that  he  was  the 
Messiah  ;  their  hopes  had  been  so  sud- 
denly dashed  by  his  death,  and  the  suc- 
ceeding events  had  been  so  remarkable, 
that  his  mind  was  confused,  and  he 
knew  not  what  to  think.  The  things 
which  he  now  stated  served  to  increase 
his  perplexity.  The  expressions  here 
are  perfectly  natural.  They  bespeak 
an  agitated  mind.  And  they  are  among 
the  simple  touches  of  nature,  which 
show  that  the  book  was  not  forged.  If 
this  had  been  an  imposture,  this  artless 
and  perplexed  narrative  would  not  have 
been  thought  of.  ^  To-day  is  the  third 
day,  &c.  Jesus  had  foretold  them  that 
he  would  rise  on  the  third  day.  This 
they  did  not  understand  ;  but  it  is  not 
improbable  that  they  looked  to  this  day 
expecting  something  wonderful,  and 
that  the  visit  to  the  sepulchre  had  called 

Vol.  II.  — 15 


ed,  which  were  early  at  the  sepul- 
chre : 

23  And  when  they  found  not  his 
body,  they  came,  saying  that  they 
had  also  seen  a  vision  of  angels, 
which  said  that  he  was  alive. 

24  And  certain  **  of  them  which 
were  with  us  went  to  the  sepulchre, 
and  found  it  even  so  as  the  women 
had  said  ;  but  him  they  saw  not. 

25  Then  he  said  unto  them,  *  O 
fools,  and  slow  of  heart  to  believe 
all  that  the  prophets  have  spoken  ! 

cver.9.10.      rfver.l2.      e  IIe.5.]l,12. 


it  to  their  recollection ;  and  they  were 
more  and  more  amazed  when  they  put 
all  these  things  together.  As  if  they 
had  said,  'the  third  day  is  come,  and 
we  have  not  seen  him.  Yet  we  begin 
to  remember  his  promise  —  the  an- 
gels have  informed  us  that  he  is  alive — 
but  we  do  not  know  how  to  put  these 
things  together,  and  what  to  make  of 
them.' 

22,  23.  Certain  women.  See  Matt, 
xxviii.  1 — 7.  John  xx.  12.  ^  A  vision 
ofaneels.  An  appearance  of  angels,  or 
they  had  seen  angels.    See  John  xx.  12. 

24.  Certain  of  them  which  were  with 
us.    Peter  and  John.  See  Johnxx.  2—9. 

25.  0  fools.  The  word  fcol  some- 
times is  a  term  of  reproach  denoting 
wickedness.  In  this  sense  we  are  for- 
bidden to  employ  it  in  addressing  an- 
other. Malt.  V.  22.  That,  however 
is  a  different  word  in  the  Greek,  from 
this  here.  The  one  there  used  implies 
contempt,  but  that  in  this  place  denotes 
weakness  or  dulness.  He  reproached 
them  for  not  seeing  what  he  had  him 
self  so  clearly  predicted,  and  what  had 
been  foretold  by  the  prophets.  It  does 
not  in  the  original  imply  as  much  re- 
proach  as  the  word  fool  does  among  us. 
It  was  not  an  expression  of  contempt,  it 
was  an  expression  denoting  merely  that 
they  were  thoughtless,  and  that  they 
did  not  properly  attend  to  the  evidence 
that  he  must  die  and  rise  again.  IF  Slov: 
of  heart  to  believe.  Not  quick  to  per- 
ceive. Dull  of  learning.  They  had 
suffered  their  previous  opinions  and 
prejudices  to  prevent  their  seeing  the 
evidence  that  he  must  die,  and  rise  from 
the  dead.  ^  All  that  the  prophets  havs 
spoken.    Respecting  the  character  and 


170 


26  Ought  «  not  Christ  to  have 
suffered  these  things,  and  to  enter  * 
into  his  glory  ? 

27  And  beginning  at  Moses, "  and 
all  the  prophets,  '^  he  expounded 
unto  them  in  all  the  scriptures  the 
things  concerning  himself. 

28  And  they  drew  nigh  unto  the 
village  whither  they  went :  and  he 

«ver.4G.  Ac.n.3.  He.9.22,23.  6  IPe.l. 
3.11. 


LUKE  [A.  D.  33. 

'  made  as  though   ho  would   have 
gone  farther. 

29  But  they  constrained  him, 
saying.  Abide  with  us ;  for  it  is 
tov/ard  evening,  and  the  day  is  far 
spent.  And  he  went  in  to  tarry  wilh 
them. 

30  And  it  came  to  pass  as  he  sat 
at  meat  with  them,  he  ^  took  breads 

c  ver.44.      Ac.3.22.  d  Ac. 10.43.    26i2i 

cGe.^.26.    Mar .6.48.     /Matt.l4.l9. 


sufferings  of  the  Messiah.     See  Note 
on  ver.  27. 

26.  Ought  not  Christ,  &,c.  Ought 
not  the  Messiah.  Was  there  not  evi- 
dence that  he  would  do  it ;  and  was  it 
not  indispensable  that  he  should,  in  or- 
der to  fulfil  the  prophecies  ?  The  ne- 
cessity of  his  suffering  these  things  re- 
ferred to  here  was  that  it  was  foretold 
that  he  would.  The  reason  why  it  was 
predicted,  and  why  it  was  necessary 
that  it  should  be,  was  that  God  was 
just ;  that  it  was  proper  that  he  should 
manifest  his  justice,  and  do  honor  to 
his  law,  and  secure  the  due  regard  for 
his  government  while  he  pardoned  the 
guilty. 

27.  Beginning  at  3Ioses.  At  the 
writings  of  Moses,  or  at  the  beginning 
of  the  Old  Testament;  or  rather  the 
word  beginning  should  be  separated 
from  what  follows,  denoting  simply  that 
he  commenced  his  discourse,  and  not 
that  he  began  at  the  prophets  as  viell  as 
at  Moses.  Thus,  '  And  commencing 
his  discourse,  or  replying  to  them,  ho 
expounded  from  Moses  and  the  pro 
phets,'  &c.  IT  All  the  prophets.  The 
books  of  the  Old  Testament  generally. 
IT  He  expounded.  He  explained  or  in- 
terpreted it  to  them.  Probably  he 
showed  them  that  their  notions  of  the 
Messiah  were  not  according  to  the 
scriptnres.  They  expected  a  temporal 
prince  ;  they  were  confounded  because 
Jesus  had  not  assumed  the  regal  power, 
but  had  been  put  to  death.  He  showed 
them  that  according  to  the  prophecies 
he  ought  to  suffer,  and  that  his  death 
tlierefore  was  no  argument  that  he  was 
not  the  Messiah.  IT  In  all  the  scrip- 
tures. In  all  the  writings  of  the  Old 
Testament.  They  were  called  scrip- 
tures, because  they  were  written — the 
art  of  printing  being  then  unknown. 
TJ"  The  things  concerning  himself.     Con- 


cerning the  Messiah.  It  does  not  ap 
pear  that  he  applied  them  to  himself, 
but  left  them  probably  to  make  the  ap- 
plication. He  showed  what  the  scrip- 
tures foretold  ;  and  they  saw  that  these 
things  applied  to  Jesus  of  Nazareth ; 
and  began  to  be  satisfied  that  he  was 
the  Messiah.  The  most  striking  pas- 
sages foretelhng  the  character  and  suf- 
ferings of  Christ,  are  the  following, 
which  we  may  suppose  it  possible  our 
Saviour  dwelt  upon  to  convince  them 
that  though  he  was  crucified,  yet  he 
was  the  Christ.  Gen.  iii.  15.  Deut. 
xviii.  15.  Gen.  xlix.  10.  Num.  xsi.  8, 
9.  Compare  John  iii.  14 ;  Isa.  liii.  , 
Dan.  ix.  25—27;  Isa.  ix.  6,  7 ;  Ps.  ex, 
xvi.  xxii. ;  Mai.  iv.  2 — 6. 

28.  He  made  as  though  he  would  have 
gone  further.  He  did  not  say  he  would 
go  further,  but  he  kept  on  as  if  it  was 
not  his  intention  to  stop  ;  and  doubtless 
he  would  have  gone  on,  if  they  had  not 
constrained  him  to  tarry. 

29.  Constrained  him.  They  urged 
him,  or  pressingly  invited  him.  They 
did  not  yet  perceive  that  it  was  Jesus, 
but  they  had  been  charmed  and  de- 
lighted with  his  discourses ;  and  they 
wished  to  hear  him  farther,  and  to  show 
him  kindness.  Christians  are  delighted 
with  communion  with  the  Saviour. 
They  seek  it  as  the  chief  object  of 
their  desire,  and  they  find  their  chief 
pleasure  in  fellowship  with  him.  They 
felt  it  a  privilege  to  entertain  the  preach- 
er ;  and  so  those  to  whom  the'  gospel  is 
preached,  and  who  love  it,  feel  it  a  pri- 
vilege, and  not  a  burden,  to  make  those 
comfortable  who  bear  to  them  the  mes- 
sage of  salvation.  IT  Abide  with  us. 
Remain  with  us  ;  or  pass  the  night  in 
our  house. 

30.  Sat  at  meat.  Reclined  at  the  ta- 
ble ;  or  while  he  was  at  supper,  li^  He 
took  bread  and  blessei  li,  &c.      This 


A.  D.  33.] 


CHAPTER  XXIV. 


171 


and  blessed  zV,  and  brake,  and  gave 
to  them. 

31  And  their  eyes  were  opened, 
and  they  knew  him  ;  and  he  ^  vanish- 
ed out  of  their  sight. 

32  And  they  said  one  to  another, 

1  or,  ceased  to  be  seen  of  them. 


was  the  office  of  a  master  of  the  feast ; 
and  perhaps  this  first  attracted  particu- 
larly their  attention.  Though  he  was 
in  their  house,  yet  he  acted  as  masic 
of  the  feast,  as  he  used  to  do  with  them 
before  his  death.  Perhaps  also  as  he 
gave  them  the  bread  they  observed  the 
prints  in  his  hands,  and  they  knew  that 
It  was  Jesus.  This  was  not  a  sacra- 
mental, but  a  common  supper  ;  yet  our 
.Saviour  sought  a  blessing  on  the  food, 
and  thus  set  an  example  to  all  his  fol- 
lowers to  acknowledge  God  in  his  dailv 
gifts,  and  to  seek  his  benediction  in  all 
our  enjoym.ents. 

31.  Their  eyes  were  opiiied.  The  ob- 
!?curity  was  removed.  TheV  saw  him 
to  be  "the  Messiah.  Tbeir  doubts  were 
gone,  and  they  saw  clearly  that  he  was 
risen,  and  was  truly,  as  they  had  long 
hoped,  the  Saviour  of  men.  It  is  not 
meant  that  they  were  before  blind,  but 
that  they  did  not  know  till  then  who  he 
was.  ^  He  va?iishcd  out  of  their  sight. 
He  s.iddenly  departed.     It  does  not  ap- 

ftear  that  there  was  any  thing  miracu- 
ous  in  this;  but  during  their  surprise, 
he  took  the  opportunity  suddenly  to 
withdraw  from  them. 

32.  Our  heart  hunt  within  us.  This 
is  an  expression  denoting  the  deep  in- 
tere^  and  pleasure  they  felt  in  his  dis- 
course, before  they  knew  who  he  was. 
They  now  recalled  his  instruction  ; 
they  remembered  how  his  words  reach- 
ed the  heart  as  he  spoke  to  them  ; 
how  convincingly  he  had  showed  them 
that  the  Messiah  ought  to  suffer,  and 
how,  while  he  talked  to  them  of  the 
Christ  that  they  so  much  loved,  their 
hearts  glowed  with  intense  love.  This 
was  not  true  of  them  alone.  All  the 
followers  of  Jesus  know  how  precious 
and  tender  are  the  communications  of 
the  Saviour,  and  how  the  heart  glows 
with  intense  love  as  they  think,  or  hear 
of  his  life,  and  sufferings,  and  death. 
If  He  opened  to  us.  He  explained  to  us 
the  scriptures.     See  ver.  27. 

This  narrative  showe  us,  1st.  How 
blind  men  may  be  to  the  plainest  doc- 


Did  not  our  heart  burn  "  within  us, 
while  he  talked  with  us  by  the  way, 
and  while  he  opened  to  us  the  scrip- 
tures 1 

33  And  they  rose  up   the  sam« 
hour,  and   returned   to   Jerusivlem, 

a  Ps.39.3.    Je.20.9.  23.29. 


trines  of  the  scriptures,  until  they  tire 
explained  to  them.  These  disciplea 
had  often  read  or  heard  the  scriptures, 
but  never  till  then  did  they  know  that 
the  Messiah  must  suffer.  2d.  It  is 
proper  to  have  persons  to  explain  the 
scriptures.  Jesus  did  it  while  on  earth  ; 
he  does  it  now  by  his  spirit ;  and  he  has 
appointed  his  ministers,  whose  business 
jit  is  to  explain  them.  3d.  If  men  at- 
tempt to  explain  the  Bible,  they  should 
themselves  understand  it.  They  should 
give  their  time  and  talents  to  a  suitable 
preparation  to  explain  the  sacred  vo- 
lume. Preaching  should  consist  in  real, 
and  not  fancitd  explanations  of  the 
scriptures ;  the  real  doctrines  which 
God  has  taught  in  his  word,  and  riot 
the  doctrines  that  men  have  taught  in 
their  systems.  4th.  Here  was  convinc- 
ing evidence  that  Jesus  was  the  Mes- 
siah. This  was  but  one  of  many 
histances  where  Jesus  convinced  his 
disciples  contrary  to  their  previous  be- 
lief. In  this  case  the  evidence  was 
abundant.  Yie  first  satisfied  them  from 
the  Old  Testament  that  the  very  things 
which  had  happened  were  foretold  ;  he 
then  dissipated  every  doubt,  by  show- 
ing himself  to  them,  and  convincing 
them  that  he  was  truly  the  Christ. 
There  was  no  chance  here  for  decep- 
tion, and  juggling.  Who  would  have 
met  them,  and  talked  with  them,  in 
this  way,  but  the  real  Saviour  ?  Who 
j  would  have  thought  of  writing  this  nar- 
j  rative  to  help  an  imposture  ?  What 
I  impostor  would  have  recorded  the  dul- 
ness  of  the  disciples  as  to  the  plain  de- 
j  clarations  of  the  Old  Testament,  and 
then  have  thought  of  this  device  to  prop 
up  the  narrative  ?  Every  thing  about 
this  narrative — its  simplicity — its  ten- 
derness— its  particularity — its  perfect 
nature — and  its  freedom  from  all  ap- 
pearance of  trick  —  shows  that  it  was 
taken  from  real  life  ;  and  if  so,  then  the 
Christian  religion  is  true  ;  for  here  is 
evidence  that  Jesus  rose  from  the  dead. 
33.  The  same  hour.  Though  it  was 
late,   and   they  had   stopped  as  they 


172 


LUKE. 


[A.  D.  33. 


and  found  the  eLjven  gathered  to- 
gether, and  them  that  were  with 
them, 

34  Saying,  The  Lord  is  risen  in- 
deed, and  hatli  "  appeared  to  Simon. 

35  And  they  told  what  things 
were  done  in  the  way,  and  how  he 
Was  known  of  them  in  breaking  of 
bread. 

36  And  *  as  they  thus  spake,  Je- 

elCo.15.5.      ft  Mar.l6.14,&c.    Jno.20.19,&c. 


thought  for  the  night,  yet  such  was 
their  joy,  that  they  hastened  to  tell  it  to 
their  companions  and  friends.  It  was 
natural  and  proper ;  and  it  shows  how 
quick  and  ready  they  who  have  found  the 
Saviour  are  to  tell  it  to  others.  Young 
converts  to  Christ  should  hasten  to  tell 
their  joy,  and  should  not  shrink  at  self- 
denial,  to  proclaim  to  others  what  God 
hath  done  for  the  soul.     Ps.  Ixvi.  16. 

"  My  lips  and  cheerful  heart  prepare 
To  make  his  mercies  known; 

Come  ye  thai  fear  my  God,  and  hear 
The  wonders  he  hath  done. 

When  on  my  head  huge  sorrows  fell, 

I  sought  his  heavenly  aid, 
He  saved  my  sinking  soul  from  hell, 

And  death's  eternal  shade." 

^  Phe  eleven.  The  eleven  apostles.  Ju- 
das was  now  dead.  This  shows  that 
uhe  two  that  went  to  Emmaus  were 
not  apostles. 

34.  Saying.  The  eleven  said  this. 
IT  Hath  appeared  to  Simon.  To  Peter. 
It  is  not  known  precisely  when  this 
happened,  as  the  time  and  place  are  not 
mentioned.  Paul  has  referred  to  it  in 
1  Cor.  XV.  5 ;  from  w^hich  it  appears 
that  he  appeared  to  Cephas  or  Peter 
before  he  did  to  any  other  of  the  apos- 
tles. This  was  a  mark  of  special  love 
and  favor,  and  particularly  after  Peter's 
denial  it  showed  how  ready  he  was  to 
pardon,  and  how  willing  to  impart  com- 
fort to  those  who  are  penitent,  though 
their  sins  are  great. 

36,  37.  Jes7is  stood  in  the  midst  of 
them.  This  was  when  the  apostles  were 
assembled,  and  when  they  had  closed 
the  doors  for  fear  of  the  Jews.  John 
XX.  19.  It  was  this  fact,  as  well  as  his 
audden  and  unexpected  appearance,  that 
alarmed  them.  The  doors  were  shut ; 
and  the  suddenness  of  his  appearance 
led  them  to  suppose  they  had  seen  a 


sus  himself  stood  in  the  midst  of 
them,  and  saith  unto  them.  Peace 
be  unto  you. 

37  But  they  were  terrified  and 
affrighted,  and  supposed  <=  that  they 
had  seen  a  spirit. 

38  And  he  said  unto  them,  Why 
are  ye  troubled  ]  and  why  do 
thoughts  arise  in  your  hearts  1 

39  Behold    my   hands    and   my 

c  Mar.6.49. 


spirit.  ^  Peace  be  to  you.  This  was  a 
form  of  salutation  among  the  Hebrews, 
denoting  a  wish  of  peace  and  prosperity. 
See  Gen.  xliii.  23.  It  was  peculiarly 
appropriate  for  Jesus,  as  he  had  said 
before  his  death  that  he  left  his  peace 
with  them  as  their  inheritance  (John 
xiv.  27),  and  as  they  were  now  alarmed, 
and  fearful  at  their  state,  and  trembling 
for  fear  of  the  Jews.     John  xx.  19. 

38.  Why  are  ye  troubled  1  Why  are 
you  alarmed  or  frightened  ?  And  why 
do  thoughts,  &c.  The  word  thoughts 
here  means  doubts,  or  suspicions.  It  is 
used  in  this  sense  also  in  1  Tim.  ii.  8. 
The  doubts  which  they  had  were  whe- 
ther he  was  the  Christ.  He  reproves 
them  for  doubting  this,  for,  1st.  The 
scriptures  had  foretold  his  death  ;  2d. 
He  had  himself  repeatedly  done  it ; 
and,  3d.  They  bad  now  the  testimony 
of  Peter  that  he  had  seen  Jesus  alive, 
and  oi  the  angels  that  he  was  risen. 
After  all  this  evidence  Jesus  reproves 
them  for  doubting  whether  he  was  truly 
the  Messiah. 

39 — 43.  Behold  my  hands,  &c.  Jesus 
proceeds  to  give  them  evidence  that  he 
was  truly  the  same  person  that  had  been 
crucified.  He  first  showed  them  his 
hands  and  his  feet — still  pierced,  and 
with  the  wounds  .made  by  the  nails, 
still  open.  Compare  John  xx.  27.  He 
told  them  to  handle  him,  and  see  him. 
He  ate  before  them.  All  this  was  to 
satisfy  them  that  he  was  not,  as  they 
supposed,  a  spirit.  Nor  could  better 
evidence  be  given.  He  appealed  to 
their  senses  ;  and  performed  acts  which 
a  disembodied  spirit  could  not  do. 
^  Hajidle  me.  Or  touch  me,  feel  of 
me.  Compare  John  xx.  27.  '^  A7td 
see.  Be  convinced  ;  for  you  could  not 
thus  handle  a  spirit.  The  object  here 
was  to  convince  them  that  his  body 
bad  really  come  to  life,    ''i  For  a  spirit, 


A.  D.  33.] 


CHAPTER  XXIV. 


Yid 


feet,  that  it  is  I  myself :  handle  me, 
and  see  ;  for  a  spirit  hath  not  flesh 
and  bones,  as  ye  see  me  have. 

40  And  when  he  had  thus  spoken, 
he  shewed  them  his  hands  and  his 
feet. 

41  And  while  they  yet  believed  " 
not  for  joy,  and  wondered,  he  said 
unto  them,  Have  *  ye  here  any 
meat] 

42  And  they  gave  him  a  piece  of 
a  broiled  fish,  and  of  an  honey-comb. 

a  Ge.45.26.  b  Jno.21.5,&;c.        c  Ac.lO. 

41. 

&c.  He  appeals  here  to  what  they 
well  knew.  And  this  implies  that  a 
spirit  may  exist  separate  from  the  body. 
That  was  the  view  of  the  apostles,  and 
our  Saviour  distinctly  countenances  that 
belief 

41.  Believed  not  for  joy.  Their  joy 
was  so  great,  and  his  appearance  was 
so  sudden  and  unexpected  that  they 
were  bewildered,  and  still  souo;ht  more 
evidence  of  the  truth  of  what  they 
wished  to  believe.  This  is  a  specimen 
of  perfect  nature.  We  have  similar  ex- 
pressions in  our  language.  The  news 
is  too  good  to  be  true  ;  or,  I  cannot  be- 
lieve it,  it  is  too  much  for  me.  ^  Any 
meat.  This  word  does  not  mean  meat 
in  our  sense  of  it,  but  in  the  old  English 
sense  denoting  any  thing  to  eat. 

42.  Ho7iey-comb.  Honey  abounded 
in  Palestine,  and  was  a  very  common 
article  of  food.  Bees  lived  in  caves  of 
the  rocks  ;  in  the  hollows  of  trees  ;  and 
were  also  kept  as  with  us.  The  disci- 
ples gave  probably  just  what  was  their 
own  common  fare,  and  what  was  ready 
at  the  time. 

44.  These  are  the  words.  Or  this  is 
ihe  fulfilment  of  what  I  before  told  you 
respecting  my  death.  See  Luke  xviii 
33  ;  Mark  x.  33.  IF  While  I  was  yet 
with  you.  Before  my  death.  While  I 
was  with  you  as  a  teacher,  and  guide. 
^  Ift  the  law  of  3Ioses.  The  five  books 
of  Moses — Genesis,  Exodus,  Leviticus, 
Numbers,  Deuteronomy.  Among  the 
Jews  this  was  the  first  division  of  the 
Old  Testament,  and  was  called  the  law. 
T  The  prophets.  This  was  the  second 
and  largest  part  of  the  Hebrew  scrip- 
tures. It  comprehended  the  books  of 
Joshua,  Judges,  1  and  2  Samuel,  1  and 
2  Kings,  which  were  called  the  former 
1.5* 


43  And  he  took  zV,  and  did  eat  * 
before  them. 

44  And  he  said  unto  them.  These 
'^  are  the  words  which  I  spake  unto 
you,  while  I  was  yet  with  you,  that 
all  *  things  must  be  fulfilled  which 
were  written  in  the  law  of  Moses, 
and  in  the  /  prophets,  and  in  the 

^  concerninsf  me. 


45  Then  opened  he  their  under 
standing,  that  they  might  under 
stand  the  scriptures, 

d  Matt. 16.21.  ec.21.22.  Ac  3.18.  13.27 
33.     /ver.27.      5- Ps.22.110,&c. 

prophets;  and  Isaiah,  Jeremiah,  Eze- 
kiel  and  the  twelve  smaller  books  from 
Daniel  to  Malachi,  which  were  called 
the  latter  prophets.  *A  The  Psalms.  This 
word  here  probably  means  what  were 
comprehended  under  the  name  of  Ha- 
gio^rapha,  or  holy  writings.  It  com- 
prehended the  Psalms,  Proverbs,  Job, 
Songs  of  Solomon,  Ruth,  Lamentations, 
Ecclesiastes,  Esther,  Daniel,  Ezra,  and 
Nehemiah,  and  the  two  books  of 
Chronicles.  This  division  of  the  Old 
Testament  was  in  use  long  before  the 
time  of  Christ,  and  was  what  he  refer- 
red to  here.  And  he  meant  to  say  that 
in  each  of  these  divisions  of  the  Old 
Testament  there  were  prophecies  re- 
specting himself  The  particular  sub- 
ject before  them  was  his  resurrection, 
from  the  dead.  A  most  striking  pre- 
diction of  this  is  contained  in  Ps.  xvi. 
9—1 1 .  Compare  it  with  Acts  ii.  24—32 ; 
xiii.  35 — 37. 

45.  Opened  he  their  understanding. 
Enabled  them  fully  to  comprehend  the 
meaning  of  the  prophecies  that  foretold 
his  death  and  resurrection.  They  had 
seen  him  die  ;  they  now  saw  him  risen. 
Their  prejudices,  by  his  mstructions, 
and  by  the  facts  which  they  could  no 
longer  call  in  question,  were  removed, 
and  they  no  longer  doubted  that  he  was 
the  Messiah,  and  that  all  x\\e  facts  in  the 
case  which  had  before  confounded  them, 
could  be  easily  accounted  for.  Here 
we  may  learn,  1st.  That /acts  or  truths 
will  yet  remove  the  mysteries  that  we 
now  see  in  religion.  2d.  That  our  pre- 
judices, and  our  preconceived  opinions, 
are  one  cause  of  our  seeing  so  many 
mysteries  in  the  Bible.  If  a  man  is 
wiUing  to  take  the  plain  declarations  of 
the  Bible,  he  will  be  httle  perplexed 


174 


LUKE. 


[A.  D.  33. 


46  And  said  unto  them,  Thus 
it  is  written,  and  thus  it  behoved 
Christ  °-  to  suffer,  and  to  rise  ^  from 
the  dead  the  third  day  : 

47  And  that  repentance  and  *=  re- 
mission of  sins  should  be  preached 
in  his  name  among  all  nations,  be- 
ginning at  Jerusalem. 

48  And  ye  are  witnesses  '^  of 
these  things. 

a  Is.63.3,5.  Ac.4.12.  b  1  Pe.1.3.  c  Ac.5. 
31.  13.38. 

with  mysteries.     3d.  That  God  only 
can  open  the  mind  so  as  fully  to  com- 
prehend the  scriptures.     He  only  can 
overcome   our    prejudices  —  open  our 
hearts — and  dispose  us  to  receive  the  ' 
engrafted  word   with    meekness,    and 
with  the  simplicity  of  a  child.     See  Acts 
xvi.  14  ;  James  i.  21 ;  Mark  x.  15.  4th. 
The  design  of  God's  opening  the  un- 
derstanding   is  that  we    may  be   ac-  ' 
quainted  with  the  scriptures.     It  is  not ; 
that  we  may  be  made  wise  above  what  i 
is  written,  but  that  we  may  submit  our- 
selves wholly  to  the  word  of  God. 

46.  It  behoved.  It  became ;  it  was 
proper  or  necessary  that  the  Messiah 
should  thus  suffer.  It  was  predicted  of 
him,  and  all  things  have  happened  as  it 
was  foretold. 

47.  Repentance.  Sorrow  for  sin,  and 
forsaking  of  it.  It  was  proper  that  the 
necessity  of  repentance  should  be 
preached  among  all  nations,  for  all  were 
sinners.  See  Acts  xvii.  30.  ^  Eemls- 
sion  of  sins.  Pardon  or  forgiveness  of 
sins.  It  should  be  proclaimed  that  all 
men  should  repent,  and  that  those  who 
are  penitent  may  now  be  pardoned. 
IT  In  my  name.  By  my  command  it 
should  be  proclaimed  that  men  should  I 
repent,  and  by  my  merit  they  may  be  ' 
pardoned.  Pardon  is  offered  by  the  j 
authority  of  Christ  to  all  nations,  and 
this  is  a  sufficient  warrant  to  offer  the 
gospel  to  every  man.  If  Beginning  at 
Jerusalem.  This  was  the  dweUing  of 
his  murderers,  and  it  shows  his  readi- 
ness to  forgive  the  vilest  sinners.  It 
was  the  holy  place  of  the  temple,  the 
habitation  of  God,  the  place  of  the  so- 
lemnities of  the  ancient  dispensation,  to 
which  the  Messiah  came,  and  it  was 
proper  that  pardon  should  be  first  pro- 
claimed there.  This  was  done.  The 
gospel  was  first  preached   there.     See 


49  And,  behold,  I  send  the  pro- 
mise of  my  Father  upon  you  :   bui 
tarry  ye,  in  the  city  of  Jerusalem, 
until  ye  be    endued  with    power 
from  on  high. 

50  And  he  led  them  out  as  far 
as  to  Bethany  ;  and  he  lifted  up  his 
hands,  and  blessed  them. 

51  And  it  came  to  pass,  while 
he   blessed   them,    he   was   parted 

d  Ac.1.8.  e  Is.44.3.  Joel  2.28,&;c.  Ac.2. 
1-21.  1.8. 


Acts  ii.  Paul  also,  in  his  travels, 
preached  the  gospel  first  to  the  Jews, 
the  ancient  people  of  God,  offering  them 
pardon  through  their  own  Messiah  ;  and 
when  they  rejected  it,  turned  to  the 
Gentiles.     Acts  xiii.  46. 

48.  Are  ivitnesses  of  these  things.  Of 
my  life,  my  sufferings,  my  death,  and 
my  resurrection.  How  solemn  was 
their  office  to  testify  these  things  to  the 
world,  and  in  the  face  of  sufferings  and 
death  to  go  and  proclaim  them  to  all 
nations !  In  like  manner,  all  Christiana 
are  witnesses  for  Christ ;  tliey  are  the 
evidences  of  his  mercy  and  his  love  ; 
and  they  should  live  so  that  others 
might  also  be  brought  to  see  and  love 
the  Saviour. 

49.  The  promise  of  my  father.  The 
promise  which  the  father  had  made  to 
them  through  the  Saviour.  See  Matt. 
X.  19  ;  John  xiv.  16,  17,  26.  The  pro- 
mise was,  that  they  should  be  aided  by 
the  power  of  the  Holy  Ghost.  He  also 
doubtless  referred  to  the  promise  of  God 
made  in  the  days  of  Joel,  respecting  the 
outpouring  of  the  Holy  Ghost.  See 
Joel  ii.  28,  29,  compared  with  Acts  ii. 
16 — 21.  ^  Endued  with  power  from  on 
high.  The  power  which  would  be  given 
them  by  the  descent  of  the  Holy  Ghost. 
The  power  of  speaking  with  tongues, 
of  working  miracles,  and  of  preaching 
the  gospel  with  the  attending  blessing 
and  aid  of  the  Holy  Ghost.  This  was 
accomplished  in  the  gift  of  the  Holy 
Spirit  on  the  day  of  Pentecost.  See 
Acts  ii. 

50.  51.  To  Bethany.  See  the  Note 
on  Mark  xvi.  19.  Bethany  was  on  the 
eastern  declivity  of  the  mount  of  OHves, 
from  which  our  Lord  was  taken  up  to 
heaven.  Acts  i.  12.  Bethany  was  a 
favored  place.  It  Was  the  abode  of 
Martha,  and  Mary,  and  Lazarus,  and 


A.D.33.] 


CHAPTER  XXIV. 


175 


from  them,  and  carried  "  up  into 
heaven. 

53  And ''  they  worshipped  him,  and 
returned  to  Jerusalem  with  great  joy; 
a  Ac  J. 9.    He.4.14. 

our  Saviour  delighted  to  be  ther€.  From 
this  place  also  he  ascended  to  his  Father 
and  our  Father,  and  to  his  God  and  our 
God.  ^  While  he  blessed  them.  While 
he  commanded  his  benediction  to  rest 
upon  them  ;  while  he  assured  them  of 
his  favor,  and  commended  them  to  the 
protection  and  guidance  of  God,  in  the 
dangers,  trials,  and  conflicts,  which  they 
were  to  i^ieet  in  a  sinful  and  miserable 
world. 

52.  They  worshipped  him.  The  word 
worship  does  not  oitmys  denote  religious 
homage.  But  here  it  is  to  be  remai-ked, 
1st.  That  they  offered  this  v/orship  to 
an  absent  Savioiu*.  It  was  after  he  left 
them,  and  had  vanished  out  of  their 
sight.  It  was  therefore  an  act  of  reli- 
gion, and  was  the/r«<  religious  homage 
that  was  paid  to  Jesus  after  he  had  left 
the  world.  2d.  If  they  worshipped  an 
©baenl  Saviour— a  Saviour  unseen  by 


53  And  were  continually  in  the 
temple,  praising  "^  and  blessing  God. 
Amen. 


*  Matt.28.9,f; 


c  Ac.2.46,47.  5.42. 


the  bodily  eye — it  is  right  for  us  to  do 
it  It  was  an  example  which  we  may 
and  should  follow.  3d.  If  worship  may 
be  rendered  to  Jesus,  he  is  divine.  See 
Exodus  XX.  4,  5. 

53.  Were  continually  in  the  temple. 
Until  the  day  of  Pentecost :  that  is,  about 
ten  days  after.  See  Acts  ii.  IT  Praising 
andUessing  God.  Chiefly  for  the  full 
proof  that  the  Messiah  had  come,  has 
redeemed  them,  and  had  ascended  to 
heaven.  "Thus  the  days  of  their 
mourning  were  ended."  They  were 
filled  with  happiness  at  the  assurance 
of  redemption,  and  expressed  what  eve 
ry  Christian  should  feel — fulness  of  joy 
at  the  glad  tidings  that  a  Saviour  has 
died,  and  risen,  and  ascended  to  God  ; 
and  an  earnest  desire  to  pour  forth,  in 
the  sanctuary,  prayers  and  thanksgiv- 
ings to  the  God  of  grace  for  his  merer 
{43  a  lost  and  mined  world. 


PREFACE 


TO 


THE   GOSPEL   ACCORDING   TO    JOHN. 


John,  the  writer  of  this  Gospel,  was  the  son  of  Zebedee  and  Salome.  Com- 
pare Matt,  xxvii.  56,  with  Mark  xv.  40,  41.  His  father  was  a  fisherman  of 
Galilee,  though  it  would  appear  that  he  was  not  destitute  of  property,  and  was 
not  in  the  lowest  condition  of  life.  He  had  hired  men  in  his  employ.  Mark 
i.  20.  Salome  is  described  as  one  who  attended  our  Saviour  in  his  travels,  and 
ministered  to  his  wants.  Matt  xxvii.  55.  Mark  xv.  41.  Jesus  commended 
his  own  mother  Mary,  oii  the  cross,  to  John,  and  he  took  her  to  his  own  home 
(John  xix.  26,27.),  with  whom,  history  informs  us,  she  lived  until  her  death,  about 
fifteen  years  after  the  crucifixion  of  Christ ;  and  John  was  known  to  Caiaphas, 
the  high  priest.  John  xviii.  15.  From  all  this  it  would  seem  not  improbable 
that  John  had  some  property,  and  was  better  known  than  any  of  the  other 
apostles. 

He  was  the  youngest  of  the  apostles  when  called,  and  lived  to  the  greatest 
age,  and  is  the  only  one  who  is  supposed  to  have  died  a  peaceful  death.  He 
was  called  to  be  a  follower  of  Jesus  while  engaged  with  his  father  and  his  elder 
brother  James,  mending  their  nets  at  the  sea  of  Tiberias.  Matt.  iv.  21.  Mark 
i.  19.     Luke  v.  10. 

John  was  admitted  by  our  Saviour  to  peculiar  favor  and  friendship.  One  of 
the  ancient  fathers  (Theophylact)  says  that  he  was  related  to  our  Saviour. 
"  Joseph,"  he  says,  "  had  seven  children  by  a  former  wife,  four  sons  and  three 
daughters,  Martha,  Esther,  and  Salome,  whose  son  John  was ;  therefore  Salome 
was  reckoned  our  Lord's  sister,  and  John  was  his  nephew."  If  this  was  the 
case,  it  may  explain  the  reason  why  James  and  John  sought  and  expected  the 
first  places  in  his  kingdom.  Matt.  xx.  20,  21.  These  may  also  possibly  be 
the  persons  who  were  called  our  Lord's  "  brethren"  and  *'  sisters."  Matt.  xiii. 
55,  56.  And  it  may  also  explain  the  reason  why  our  Saviour  committed  his 
mother  to  the  care  of  John  on  the  cross.     John  xix.  27. 

The  two  brothers,  James  and  John,  with  Peter,  were  several  times  admitted 
to  peculiar  favors  by  our  Lord.  They  were  the  only  disciples  that  were  per- 
mitted  to  be  present  at  the  raising  of  the  daughter  of  Jairus  (Mark  v.  37  ; 
Luke  viii.  51);  they  only  were  permitted  to  attend  our  Saviour  to  the  mount 
where  he  was  transfigured :  Matt.  xvii.  1.  Mark  ix.  2.  The  same  three  were 
permitted  to  be  present  at  his  sufferings  in  the  garden  of  Gethsemane.  Matt 
xxvi.  36 — 45.  Mark  xiv.  32 — 42.  And  it  was  to  these  disciples,  together  with 
Andrew,  to  whom  our  Saviour  especially  addressed   himself  when  he  made 

(177) 


CiXXVlll  PREFACE. 

known  the  desolations  that  were  coining  upon  Jerusalem  and  Judea.  Comi)are 
Matt.  xxiv.  12;  Mark  xiii.  3,  4.  John  was  also  udmiited  to  peculiar  friendship 
with  the  Lord  Jesus.  Hence  he  is  mentioned  as  "  that  disciple  whom  Jesus 
loved  "  (John  xix.  26),  and  he  is  represented  (John  xiii.  23)  as  leaning  on  Je- 
sus'  bosom  at  the  institution  of  the  Lord's  supper ;  an  evidence  of  peculiar 
friendship.  See  Note  on  that  place.  Though  the  Redeemer  was  attached  to 
all  his  disciples,  yet  there  is  no  absurdity  in  supposing  that  his  disposition  was 
congenial  with  that  of  the  meek  and  amiable  John  ;  thus  authorising,  and  set- 
ting the  example  of,  special  friendships  among  CJiristians. 

To  John  was  committed  the  care  of  Mary,  the  mother  of  Jesus.  After  the 
ascension  of  Christ  he  remained  some  time  at  Jerusalem.  Acts  i.  14 ;  iii.  I  ; 
iv.  13.  John  is  also  mentioned  as  having  been  sent  down  to  Samaria  to  preach 
the  gospel  there  with  Peter  (Acts  viii.  14—25),  and  from  Acts  xv.  it  appears  that 
he  was  present  at  the  council  at  Jerusalem,  A.  D.  49  or  50.  All  this  agrees 
with  what  is  said  by  Eusebius,  that  he  lived  at  Jerusalem  till  the  death  of  Mary, 
fifteen  years  after  the  crucifixion  of  Christ.  Till  this  time  it  is  probable  that 
he  had  not  been  engaged  in  preaching  the  gospel  among  the  Gentiles. 

At  what  time  John  went  first  among  the  Gentiles  to  preach  the  gospel  is  not 
certainly  known.  It  has  commonly  been  supposed  that  he  resided  in  Judea 
and  the  neighborhood  until  the  war  broke  out  witli  the  Romans,  and  that  he 
came  into  Asia  Minor  about  the  year  66  or  70.  It  is  clear  that  he  was  not  at 
Ephesus  at  the  time  that  Paul  visited  those  regions,  as  in  all  the  travels  of 
Paul  and  Luke  there  is  no  mention  ever  made  of  John. 

Ecclesiastical  history  informs  us  that  he  spent  the  latter  part  of  his  life  in 
Asia  Minor,  and  that  he  resided  chiefly  in  Ephesus,  the  chief  city  of  that  coun- 
try.  Of  his  residence  there,  little  is  certainly  known.  In  the  latter  part  of  his 
life  he  was  banished  to  Patmos,  a  small  desolate  island  in  the  -^gean  sea,  about 
twenty  miles  in  circumference.  This  is  commonly  supposed  to  have  been  dur- 
ing  the  persecution  of  Dornitian,  in  the  latter  part  of  his  reign.  Domitian 
died  A.  D.  96.  It  is  probable  that  he  returned  soon  after  that,  in  the  reign  of 
the  emperor  Trajan.  In  that  island  he  wrote  the  book  of  Revelation.  Rev.  i.  9. 
After  his  return  from  Patmos,  he  lived  peaceably  at  Ephesus  until  his  death, 
which  is  supposed  to  have  occurred  not  long  after.  He  was  buried  at  Ephesus; 
and  it  has  been  commonly  thought  that  he  was  the  only  one  of  the  apostles  who 
did  not  suffer  martyrdom.  It  is  evident  that  he  lived  to  a  very  advanced  period 
of  life.  We  know  not  his  age,  indeed,  when  Christ  called  him  to  follow  him  ; 
but  we  cannot  suppose  it  was  less  than  25  or  30.  If  so,  he  must  have  been  not 
far  from  100  years  old  when  he  died. 

Many  anecdotes  are  related  of  him  while  he  remained  at  Ephesus,  but  there 
is  no  sufficient  evidence  of  their  truth.  Some  have  said  that  he  was  taken  to 
Rome  in  a  time  of  persecution,  and  thrown  into  a  caldron  of  boiling  oil,  and 
came  out  uninjured.  It  has  been  said  that  going  into  a  bath  one  day  at  Ephe- 
sus,  he  perceived  Cerinthus,  who  denied  the  divinity  of  the  Saviour,  and  that 
John  fled  from  him  hastily,  to  express  his  disapprobation  of  his  doctrine.  It  is 
also  said,  and  of  this  there  can  be  no  doubt,  that  during  his  latter  years  he  was 
not  able  to  make  a  long  discourse.  He  was  carried  to  the  church,  and  was 
accustomed  to  say  nothing  but  this:  "Little  children,  love  one  another."  At 
length  his  disciples  asked  him  why  he  always  dwelt  upon  the  same  thing.  He 
replied,  "  Because  it  is  the  Lord's  command ;  and  if  this  be  done,  it  is  suffi- 
ci'ent." 

Learned  men  have  been  much  divided  about  the  time  when  this  Gospel  wao 
written.  Wetstein  supposed  it  was  written  just  after  our  Saviour's  ascension  ; 
Mill  and  Le  Clerc,  that  it  was  written  in  97;  Dr.  Lardner,  that  it  was  about 
the  year  68,  just  before  the  destruction  of  Jerusalem      The  common  opinion 


PREFACE.  Clxxix 

is.  that  it  was  written  at  Ephesus,  after  his  return  from  Patmos,  and  of  course 
as  late  as  the  year  97  or  98.  Nothing  can  be  determined  with  certainty  on  the 
eubject,  and  it  is  a  matter  of  very  little  consequence. 

There  is  no  doubt  that  it  was  written  by  John.  This  is  abundantly  confirmed 
by  the  ancient  fathers,  and  was  not  questioned  by  Celsus,  Porphyry,  or  Juhan, 
the  acutest  enemies  of  revelation  in  the  early  ages.  It  has  never  been  exten- 
sivelv  questioned  to  have  been  the  work  of  John,  and  is  one  of  the  books  of  the 
New' Testament  whose  canonical  authority  was  never  disputed.  See  Lardner; 
or  Paley's  Evidences. 

The  design  of  writing  it,  John  himself  states.  Ch.  xx.  31.  It  was  to  show 
that  .Tesus  was  the  Christ,  the  Son  of  God,  and  that  those  who  believed  might 
have  life  through  his  name,  This  design  is  kept  in  view  through  the  whole 
Gospel ;  and  should,  be  remembered  in  our  attempts  to  explain  it.  Various  at- 
tempts have  been  made  to  show  that  he  wrote  it  to  confute  the  followers  of  Ce- 
rinthus  and  the  Gnostics,  but  no  satisfactory  evidence  of  such  a  design  has  been 
furnished. 

As  he  wrote  after  the  other  evangelists,  he  has  recorded  many  things  which 
ihey  omitted.  He  dwells  much  more  fully  than  they  do  on  the  divine  character 
of  Jesus ;  relates  many  things  pertaining  to  the  early  part  of  his  ministry  which 
they  had  omitted ;  records  many  more  of  his  discourses  than  they  have  done, 
and  particularly  the  interesting  discourse  at  the  institution  of  the  supper.  See 
ch.  xiv.,  XV.,  xvi.,  xvii. 

It  has  been  remarked  that  there  are  evidences  m  this  Gospel  that  it  was  not 
■written  for  the  Jews.  He  explains  words  and  customs  which  to  a  Jew  would 
have  needed  no  explanation.  See  ch.  i.  38,  41 ;  v.  1,  2;  vii.  2;  iv.  9.  The 
style  in  the  Greek  indicates  that  he  was  an  unlearned  man.  It  is  simple,  plain, 
unpolished  ;  such  as  we  should  suppose  would  be  used  by  one  in  his  circum- 
stances.  At  the  same  time  it  is  dignified,  containing  pure  and  profound  senti- 
ments, and  is  on  many  accounts  the  most  difficult  of  all  the  books  of  the  New 
Testament  to  interpret.  It  contains  more  about  Christ,  his  person,  design,  and 
work,  than  any  of  the  other  Gospels.  The  other  evangelists  were  employed 
more  in  recording  the  miracles,  and  giving  external  evidence  of  the  divine  mis- 
sion of  Jesus.  John  is  employed  chiefly  in  telling  us  what  he  was,  and  what 
was  his  peculiar  doctrine.  His  aim  was  to  show,  1st.  That  Jesus  was  the  Mes- 
siah. 2d.  To  show,  from  the  words  of  Jesus  himself,  what  the  Messiah  was. 
The  other  evangelists  record  his  parables,  his  miracles,  his  debates  with  the 
scribes  and  Pharisees  ;  John  records  chiefly  his  discourses  about  himself.  If 
any  one  wishes  to  learn  the  true  doctrine  respecting  the  Messiah,  the  Son  of 
God,  expressed  in  simple  language,  but  with  most  sublime  conceptions ;  to  learn 
the  true  nature  and  character  of  God,  and  the  way  of  approach  to  his  mercy- 
seat  ;  to  see  the  true  nature  of  Christian  piety,  or  the  source  and  character  df 
religious  consolation ;  to  have  perpetually  before  him  the  purest  model  of  cha- 
racter  the  world  has  seen,  and  to  contemplate  the  purest  precepts  that  have  ever 
been  delivered  to  man ;  he  cannot  better  do  it  than  by  a  prayerful  study  of  the 
Gospel  by  John.  It  may  be  added  that  this  Gospel  is,  of  itself,  proof  that  can- 
not be  overthrown  of  the  truth  of  revelation.  John  was  a  fisherman,  unhonor- 
ed  and  unlearned.  Acts  iv.  13.  What  man  in  that  rank  of  life  now  could 
compose  a  book  like  this  ?  And  can  it  be  conceived  that  any  man  of  that  rank, 
unless  under  the  influence  of  inspiration,  could  conceive  so  sublime  notions  of 
'lod,  so  pure  views  of  morals,  and  draw  a  character  so  inimitably  lovely  and 
pure  as  that  of  Jesus  Christ  ?  To  ask  these  questions  is  to  answer  them.  And 
this  Gospel  will  stand  to  the  end  of  time  as  an  unanswerable  demonstration 
-hat  the  fisherman  who  wrote  it  was  under  a  more  than  human  guidance,  and 
was,  according  to  the  promise  that  he  has  recorded  (xvi.  13,  compare  xiv.  26), 


CIXXX  PREFACE. 

guided  into  all  truth.  It  will  also  remain  as  an  unanswerable  proof  that  the  cha- 
racter which  he  has  described — the  character  of  the  Lord  Jesus — was  real.  It 
is  a  perfect  character.  It  has  not  a  flaw.  How  has  this  happened  ?  The  at- 
tempt has  often  been  made  to  draw  a  perfect  character — and  as  often,  in  every 
other  instance,  failed.  How  is  it,  when  Homer  and  Virgil  and  the  ancient  his 
torians  have  all  failed  to  describe  a  perfect  character,  with  the  purest  models, 
before  them,  and  with  all  the  aid  of  imagination,  that  in  every  instance  they 
have  failed  ?  How  is  it  that  this  has  at  last  been  accomplished  only  by  a  Jewish 
fisherman?  The  difficulty  is  vastly  increased  if  another  idea  is  borne  in  mind. 
John  describes  one  who  he  believed  had  a  divine  nature.  Ch.  i.  1.  It  is  an 
attempt  to  describe  God  in  human  nature,  or  to  show  how  the  divine  being  acts 
when  united  with  man,  or  when  appearing  in  human  form.  And  the  description 
is  complete.  There  is  not  a  word  expressed  by  the  Lord  Jesus,  or  an  emotion 
ascribed  to  him,  inconsistent  with  such  a  supposition. — But  this  same  attempt 
was  often  made — and  as  often  failed.  Homer  and  Virgil  and  all  the  ancient 
poets  have  undertaken  to  show  what  the  gods  would  be  if  they  came  down  and 
conversed  with  man.  And  what  were  they  ?  What  were  Jupiter,  and  Juno, 
and  Venus,  and  Mars,  and  Vulcan  ? — Beings  of  lust,  and  envy,  and  contention, 
and  blood.  How  has  it  happened  that  the  only  successful  account  which  has 
been  given  of  the  divine  nature  united  with  the  human,  and  living  and  acting 
as  became  such  a  union,  has  been  given  by  a  Jewish  fisherman  ? — How,  unless 
the  character  was  real,  and  the  writer  under  a  guidance  far  superior  to  the 
genius  of  Homer,  and  the  imagination  of  Viigil — the  guidance  of  the  Holy 
Spirit? 


THE  GOSPEL  ACCORDING  TO  JOHN. 


CHAPTER  I. 

N"  "  the  beginning  was  the 
Word,  *  and  the  Word  was 
aPT.8.22-31.   Col.l.l6,l7.    IJno  1.1. 


1.  In  the  he  ginning.  This  expression 
IS  used  also  in  Gen.  i.  1.  To  that  place 
John  evidently  has  allusion  here,  and 
means  to  apply  to  ' '  the  word' '  an  ex- 

Jression  which  is  there  appHed  to  God. 
n  both  places  it  clearly  means  "be- 
fore creation,"  "  before  the  world  was 
made,"  "when  as  yet  there  was  no- 
thing." The  meaning  is,  that  the  word 
had  an  existence  before  the  world  was 
created.  This  is  not  spoken  of  the 
man  Jesus,  but  of  that  which  became  a 
man,  or  was  incarnate.  (Ver.  14.)  The 
Hebrews,  by  expressions  Hke  this,  com- 
monly denoted  eternity.  Thus  the  eter- 
nity of  God  is  described  (Ps.  xc.  2) : 
Before  the  mountains  were  brought  forth, 
&c.  And  eternity  is  commonly  ex- 
pressed by  the  phrase,  before  the  found- 
ation of  the  world.  Whatever  is  meant 
by  the  term  "  word,"  it  is  clear  that  it 
had  an  existence  before  creation.  It  is 
not,  then,  a  creature,  or  created  being, 
and  must  be,  therefore,  uncreated  and 
eternal.  There  is  h\xi  one  Being  that  is 
uncreated,  and  Jesus  must  be  therefore 
divine.  _  Compare  the  Saviour's  own 
declarations  respecting  himself  in  the 
following  places :  John  viii.  58.  xvii.  5. 
vi.  62.  iii.  13.  vi.  46.  viii.  14.  xvi.  2S. 
^  Was  the  word.  Greek,  "was  the 
Logos."  This  name  is  given  to  him 
who  afterwards  became  Jlesh,  or  incar- 
nate (ver.  14)  —  i.  e.,  to  the  Messiah. 
Whatever  is  meant  by  it,  therefore,  is 
applicable  to  the  Lord  Jesus  Christ. 
There  have  been  many  opinions  about 
the  reason  why  this  name  was  given  to 
the  Son  of  God,  and  about  its  meaning. 
Those  opinions  it  is  unnecessary  to  re- 
peat. The  opinion  which  seems  most 
plausible  may  be  expressed  as  follows  : 
1st.  A  word  is  that  by  which  we  com- 
municate our  \vill,  by  which  we  con- 
vey  our  thoughts,  or  by  which  we  issue 
commands ;  the  medium  of  communi- 
eation  with  others.  2d.  The  Son  of 
God  may  be  called  "the  word,"  be- 
VoL.  IT.  — 16 


with  ^  God,  and  the  Word  wat.  ■* 
God. 

&Re.l9.13.      ec.17.5.      dPh.2.6.    He.1.8- 
13.    lJno.5.7. 


cause  he  is  the  medium  by  which  God 

promulgates  his  will,  and  issues  his 
commandment.  See  Hebrews  i.  1 — 3. 
3d.  This  term  was  in  use  before  the 
time  of  John,  (a.)  It  was  used  in  the 
Chaldee  translation  of  the  Old  Testa- 
ment ;  as,  e.  g.,  Isa.  xlv.  12  :  "I  have 
made  the  earth,  and  created  man  upon 
it."  In  the  Chaldee  it  is,  "I,  by  my 
word,  have  made,"  &c.  Isa.  xlviii.  13  : 
"  Mine  hand  also  hath  laid  the  founda- 
tion of  the  earth."  In  the  Chaldee, 
"  By  my  word  I  have  founded  the  earth." 
And  so  in  many  other  places.  (6.)  This 
term  was  used  by  the  Jews  as  applica- 
ble to  the  Messiah.  In  their  writings 
he  was  commonly  known  by  the  term 
"  Mimra." — i.  e.,  "word;"  and  no 
small  part  of  the  interpositions  of  God 
in  defence  of  the  Jewish  nation  were 
declared  to  be  by  "  the  word  of  God." 
Thus,  in  their  Targum  on  Deut.  xxvi. 
17,  18,  it  is  said,  "  Ye  have  appointed 
THE  WORD  OF  GoD  a  king  over  you  this 
day,  that  he  may  be  your  God."  (c.) 
This  term  was  used  by  the  Jews  who 
were  scattered  among  the  Gentiles,  and 
especially  those  who  were  conversant 
with  the  Greek  philosophy.  (6.)  The 
term  was  used  by  the  followers  of  Plato 
among  the  Greeks,  to  denote  the  second 
person  of  the  Triiiity.  The  term  nous 
or  mind,  was  commonly  given  to  this 
second  person  ;  but  it  was  said  that  this 
nous  was  the  word,  or  reason  of  the  first 
person.  The  term  was  therefore  ex- 
tensively in  use  among  the  Jews  and 
Gentiles  before  John  wrote  his  Gospel ; 
and  it  was  certain  that  it  would  be  ap- 
plied to  the  second  person  of  the  Trinity 
by  Christians,  whether  converted  from 
Judaism  or  Paganism.  It  was  impor 
tant,  therefore,  that  the  meaning  of 
the  term  should  be  settled  by  an  in- 
spired man  ;  and  accordingly  John,  in 
the  commencement  of  his  Gospel,  is  at 
much  pains  to  state  clearly  what  is  the 
true  doctrine  respecting  the  Logos,  or 
(181) 


182 


JOHN. 


2  The  same  was  iit  the  beginning 
with  God. 

word.  It  is  possible  also  that  the  doc- 
trines of  the  Gnostics  had  begun  to 
spread  in  the  time  ot  John.  They  were 
an  Oriental  sect,  and  held  that  the  Lo- 
gos or  word  was  one  of  the  Aeons  that 
had  been  created,  and  that  this  one 
had  been  united  to  the  man  Jesus.  If 
that  doctrine  had  begun  to  prevail,  it 
was  of  the  more  importance  for  John 
to  settle  the  truth  in  regard  to  the  rank 
of  the  Logos  or  word.  This  he  has 
done  so  that  there  need  be  no  doubt 
about  his  meaning.  IT  TVas  vnth  God. 
This  expression  denotes  friendship, 
intimacy.  Compare  Mark  ix.  19.  John 
affirms  that  he  was  tcith  God  in  the  be- 
ginning— i.  e.,  before  the  world  was 
made.  It  implies,  therefore,  that  he 
was  partaker  of  the  divine  glory  ;  that 
he  was  blessed  and  happy  with  God. 
It  proves  that  he  was  intimately  united 
with  the  Father,  so  as  to  partake  of  his 
glory  and  to  be  appropriately  called  by 
the  name  God.  He  has  himself  ex- 
plained it.  See  John  xvii.  5  :  And  nov:>, 
O  Father,  glorify  thou  me,  with  thine 
own  self,  with  the  glory  which  I  had  loith 
thee  before  the  world  tvas.  See  also 
John  i.  18 :  No  man  halh  seen  God  at 
any  time  ;  the  only-begotten  Son,  which 

IS    IN    THE    BOSOM    OF    THE    FaTHER,    hc 

hath  declared  him.  See  also  John  iii.  13  : 
The  So?i  of  man,  which  is  in  heaven. 
Compare  Phil.  ii.  6,  7.  ^  Was  God. 
In  the  previous  phrase  John  had  said 
that  the  word  was  v;ilh  God.  Lest  it 
should  be  supposed  that  he  was  a  dif- 
ferent and  i7iferior  being,  he  here  states 
that  he  loas  God.  There  is  no  more 
unequivocal  declaration  in  the  Bible 
than  this,  and  there  could  be  no  stronger 
proof  that  the  sacred  writer  meant  to 
affirm  that  the  Son  of  God  was  equal 
with  the  Father.  For,  1st.  There  is 
no  doubt  that  by  the  Logos  is  meant 
Jesus  Christ.  2d.  This  is  not  an  at- 
tribute or  quality  of  God,  but  is  a  real 
Bubsistence,  for  it  is  said  that  the  Logos 
was  made/e^A  ;  that  is,  became  a  man. 
3d.  There  is  no  variation  here  in  the 
manuscripts,  and  critics  have  observed 
that  the  Greek  will  bear  no  other  con- 
struction than  what  is  expressed  in  our 
translation  —  that  the  word  was  God. 
4th.  There  is  no  evidence  that  John 
intended  to  use  the  word  God  in  an  in- 
ferior sense.     It  is  not  •  the  word  was 


3  All  «  things 
a  Ps.33.6 


were    made 

Ei).3.9. 


j  a  God,'  or  the  word  was  like  God,  but 
the  word  teas  God.  He  had  just  used 
the  word  God  as  evidently  applying  to 
Jehovah,  the  true  God;  "and  it  is  ab- 
surd to  suppose  that  he  would  in  the 
same  verse,  and  without  any  indication 
that  he  was  using  the  word  in  an  infe- 
rior sense,  employ  it  to  denote  a  being 
altogether  inferior  to  the  true  God.  5th. 
The  name  God  is  elsewhere  given  to 
him,  showing  that  he  is  the  supreme 
God.  See  Rom.  ix.  5;  Heb.  i.  8,  9, 
10—12 ;  1  John  v.  20 ;  John  xx.  28. 
The  meaning  of  this  important  verse 
may,  then,  be  thus  summed  up :  1st. 
The  name  Logos,  or  word,  is  given  to 
Christ  in  reference  to  his  becoming  the 
Teacher  or  Instructer  of  mankind  ;  the 
medium  of  communication-  between 
God  and  man.  2d.  The  name  was  in 
use  at  the  time  of  John,  and  it  was  his 
design  to  state  the  correct  doctrine  re- 
specting the  Logos.  3d.  The  word 
or  Logos  existed  before  creation  —  of 
course  was  not  a  creature,  and  must 
have  been,  therefore,  from  eternity. 
4th.  He  was  with  God — i.  e.,  was  united 
to  him  in  a  most  intimate  and  close 
union  before  the  creation  ;  and  as  it  could 
not  be  said  that  God  was  with  himself, 
it  follows  that  the  Logos  was  in  some 
sense  distirict  from.  God,  or  that  there 
was  a  distinctio?i  between  his  Father 
and  the  Son.  When  we  say  that  one 
is  with  another,  we  imply  that  there  is 
some  sort  of  distinction  between  them. 
5th.  Yet,  lest  it  should  be  supposed  he 
was  a  different  and  inferior  being  —  a 
creature — he  affirms  that  he  was  God 
— i.  e.,  equal  with  the  Father.  This  is 
the  foundation  of  the  doctrine  of  the 
Trinity:  1.  That  the  second  person  is 
in  some  sense  distinct  from  the  first. 
2.  That  he  is  intimately  united  with 
him  in  essence,  so  that  there  are  not 
two  or  more  Gods.  3.  That  the  second 
may  be  called  by  the  same  name,  has 
the  same  attributes,  perforrns  the  same 
works,  and  is  entitled  to  the  same  ho- 
nors with  the  first ;  and  that  therefore 
he  is  ''the  same  in  substance,  and 
equal  in  power  and  glory,"  with  God. 
2.  The  same.  The  word,  or  the  Lo- 
gos. IF  Was  in  the  beginning  with  God. 
This  seems  to  be  a  repethion  of  \vhat 
was  said  in  the  first  verse.  But  it  is 
repeated  to  guard  the  doctrine,  and  lo 


CHAPTER   I. 


183 


^iim  ;  and  without  him  was  not  any 
hing  made  that  was  made. 


4  In  him*  was  life  ;  and  the  life 
was  the  light  ^  of  men. 

ac.5.2>j.    lJno.5.1L        i  c.8.]2. 


srevenl  the  possibility  of  a  mistake. 
ke  had  said  that  he  was  before  crea- 
tion, and  that  he  was  wiih  God.  But 
he  had  ?iot  said  in  the  first  verse  that 
the  union  with  God  existed  in  the  begin- 
ning. He  now  expresses  that  idea,  and 
assures  us  that  that  union  was  not  one 
that  was  commenced  in  time,  and  which  | 
might  be,  therefore,  a  mere  union  of  j 
feeling,  or  a  compact,  Uke  that  between 
any  other  beings,  but  was  one  which  | 
existed  •  in  eternity,  and  which  was, 
therefore,  a  union  of  nature  or  essence. 
3.  All  things.  The  universe.  The 
expression  cannot  be  hmited  to  any  part  | 
of  the  universe.  It  appropriately  ex-  ' 
presses  every  thing  which  exists — all 
the  vast  masses  of  material  worlds ; 
and  all  the  animals,  and  things,  great 
or  small,  that  compose  those  worlds. 
SeeRev.iv.il.  Heb.  i.  2.  Col.  i.  16. 
IT  Were  made.  TJie  original  word  is 
from  the  verb  tohe,  and  signifies  ^^were'^ 
by  him.  But  it  expresses  the  idea  of 
creation  here.  It  does  not  alter  the 
sense,  whether  it  is  said,  '  were  by  him,' 
or,  '  were  created  by  him.'  It  is  often 
used  in  the  sense  of  creating,  or  form- 
ing from  nothing.  See  James  iii.  9  :  and 
Gen.  ii.  4  ;  Isa.  xlviii.  7,  in  the  Septua- 
^int.  1i  By  him.  In  this  place  it  is  af- 
firmed that  creation  was  effected  by  the 
word,  or  the  Son  of  God.  In  Gen.  i.  1, 
it  is  said  that  the  being  who  created  the 
heavens  and  the  earth  was  God.  In 
fs.  cii.  25 — 28,  this  work  is  ascribed  to 
Jehovah.  The  word,  or  the  Son  of 
God,  is,  therefore,  appropriately  called 
God.  The  work  oi creation  is  uniform- 
ly ascribed  in  the  scriptures  to  the  se- 
cond person  of  the  Trinity.  See  Col.  i. 
16.  Heb.  i.  2,  10.  By  this  is  meant 
evidently  that  he  was  the  a^ent,  or  the 
efficient  cause,  by  which  the  universe 
was  made.  There  is  no  higher  proof 
of  Omnipote?ice  than  the  work  of  crea- 
tion ;  and  hence  God  often  appeals  to 
that  work  to  prove  that  he  is  the  true 
God  in  opposition  to  idols.  See  Isa.  xl. 
18  —  28.  Jer.  x.  3  —  16.  Ps.  xxiv.  2  ;  j 
Ixxxix.  11.  Prov.  iii.  19.  It  is  absurd 
to  say  that  God  can  invest  a  creature 
with  Omnipotence.  If  he  can  make  j 
a  creature  Omnipotent,  he  can  make  j 
hiin  Omnisritnl ,  and  can.  ia  the  sanie 


way,  make  him  Omnipresent,  and  in- 
finitely wise  and  good ;  that  is,  he  can 
invest  a  creature  with  all  his  own  attri- 
butes, or  make  another  bein^  hke  him- 
self, or  which  is  the  same  thing,  there 
could  be  two  Gods  —  or  as  many  Gods 
as  he  should  choose  to  make.  But  this 
is  absurd.  The  being,  therefore,  that 
created  all  things  must  be  divine  ;  and 
as  this  work  is  ascribed  to  Jesus  Christ : 
and  as  it  is  uniformly  in  the  scriptures 
declared  to  be  the  work  of  God,  Jesus 
Christ  is,  therefore,  equal  vnth  the  Fa- 
ther. IT  Without  him.  Without  his 
agency  ;  his  notice  ;  the  exertion  of  his 
power.  Compare  Matt.  x.  29.  This 
is  a  strong  way  of  speaking,  designed 
to  confirm,  beyond  the  possibihty  of 
doubt,  what  he  had  just  said.  He  says, 
therefore,  in  general,  that  all  things 
were  made  by  Christ.  In  this  part  of 
the  verse,  he  shuts  out  all  doubt,  and 
affirms  that  there  was  no  exception; 
that  there  was  not  a  single  thing,  how- 
ever minute  or  unimportant,  which  was 
not  made  by  hun.  In  this  way  he  con- 
firms what  he  said  in  the  first  verse. 
Christ  was  not  merely  called  God,  but 
he  did  the  works  of  God ;  and,  there- 
fore, the  name  is  used  in  its  proper 
sense  as  implying  supreme  divinity. 
To  this  same  test  Jesus  himself  appeal- 
ed as  proving  that  he  was  divine.  John 
X.  37.  If  I  do  not  the  works  of  my 
Father,  believe  me  not.  John  v.  17.  My 
Father  workelh  hitherto,  and  I  work. 

4.  In  him  was  life.  The  evangehst 
had  just  affirmed  (ver.  3.),  that  by  the 
Logos  or  word,  the  world  was  originally 
created.  One  part  of  that  creation  con- 
sisted in  breathirig  into  man  the  breath 
of  life.  Gen.  ii.  7.  God  is  declared  to 
be  life,  or  the  living  God,  because  he 
is  the  source  or  fountain  of  Ufe.  This 
attribute  is  here  ascribed  to  Jesus  Christ. 
He  not  merely  made  the  material  worlds, 
but  he  also  gave  life.  He  was  the 
agent  by  which  the  vegetable  world  be- 
came animated  ;  by  which  brutes  live  ; 
and  by  which  man  became  a  living  soul, 
or  was  endowed  with  immortahty.  This 
was  a  higher  proof  that  the  "  word  was 
God,"  than  the  creation  of  the  material 
worlds.  But  there  is  another  sense  in 
which  hp  was  life.     The  new  creation* 


184 


JOHN. 


5  And  the  light  shineth  in  "  dark- 
ness ;  and  the  darkness  compre- 
hended *  it  not. 

ac.3.19.      JlCo.2.14. 

or  the  renovation  of  man,  and  restora- 
tion from  a  state  of  sin,  is  often  com- 
pared with  the  first  creation;  and  as 
the  Logos  was  the  source  of  life  then, 
so  in  a  similar,  but  higher  sense,  he  is 
the  source  of  life  to  the  soul  dead  in 
trespasses  and  sins.  Eph.  ii.  1.  And  it 
is  probably  in  reference  to  this,  that  he 
is  so  often  called  life  in  the  writings  of 
John.  "  For  as  the  Father  hath  life  in 
himself,  so  hath  he  given  the  Son  to 
have  life  in  himself."  John  v.  26. 
"  He  giveth  life  unto  the  world." 
John  vi.  33.  "I  am  the  resurrection 
and  the  life."  John  xi.  25.  "  This  is 
the  true  God  and  eternal  Ufe."  1  John 
V.  20.  See  also  1  John  i.  1,  2;  v.  11. 
Acts  iii.  15.  Col.  iii.  4.  The  meaning 
is,  that  he  is  the  source,  or  the  fountain 
of  both  natural  and  spiritual  hfe.  Of 
course  he  has  the  attributes  of  God. 
IT  The  life  was  the  light  of  men.  Light 
is  that  by  which  we  see  objects  distinct- 
ly. The  light  of  the  sun  enables  us  to 
discern  the  form,  distance,  magnitude, 
and  relation  of  objects,  and  prevents 
the  perplexities  and  dangers  which  re- 
sult from  a  state  of  darkness.  Light 
is  in  all  languages,  therefore,  put  for 
knowledge — for  whatever  enables  jas  to 
discern  our  duty,  and  the  path  of  safe- 
ty, and  that  saves  us  from  the  evils  of 
ignorance  and  error.  "  Whatsoever 
doth  make  manifest  is  light."  Eph.  v. 
13.  See  Isa.  viii.  20 ;  ix.  2.  The  Mes- 
siah was  predicted  as  the  light  of  the 
Church.  Isa.  ix.  2,  compared  with  Matt, 
iv.  15,  16.  Isa.  Ix.  1.  See  John  viii.  12. 
"  I  am  the  light  of  the  world."  xii.  35, 
36,  46.  "I  am  come  a  li^ht  into  the 
world."  The  meaning  is,  that  the  Lo- 
gos or  word  of  God,  is  the  instruclcr  or 
teacher  of  mankind.  This  was  done 
before  his  advent  by  his  direct  agency  in 
giving  man  reason  or  understanding  ;  in 
giving  his  law,  for  the  ' '  law  was  or- 
dained by  angels  in  the  hands  of  a  me- 
diator,^' (Gal.  iii.  19.);  by  his  personal 
ministry  when  on  earth ;  by  his  Spirit 
vJohn  xiv.  16,  26.) ;  and  by  his  minis- 
ters since.  Eph.  iv.  11.  1  Cor.  xii.  28. 
5.  The  light  shineth  in  darkness. — 
Darkness,  in  the  Bible,  cornmonly  de- 
notes ignorance,  guilt,  or  misery.     See 


6  There  was  a  man  *  sent  from 
God,  whose  name  was  John. 

c  Lu. 3.2,3. 


Isa.  ix.  1,  2.  Matt.  iv.  16.  Acts  xxvi. 
18.  Eph.  V.  8,  11.  Rom.  xiii.  12.  It 
refers  here  to  a  wicked  and  ignorant 
people.  When  it  is  said  that  "the 
light  shineth  in  darkness,"  it  is  meant 
that  the  Lord  Jesus  came  to  teach  an 
ignorant,  benighted,  and  wicked  world. 
This  has  always  been  the  case.  It  was 
so  when  he  sent  his  prophets  ;  so  dur- 
ing his  own  ministry  ;  and  so  in  every 
age  since.  His  efforts  to  enlighten  and 
save  men  have  been  hke  hght  struggling 
to  penetrate  a  thick,  dense  cloud  ;  and 
though  a  few  rays  may  pierce  the 
gloom,  yet  the  great  mass  is  still  an 
impenetrable  shade.  IT  Comprehended 
it  not.  The  word  means,  admitted  it 
not ;  or  received  it  not.  The  word  com- 
prehend with  us  means  to  understand.. 
This  is  not  the  meaning  of  the  original. 
The  darkness  did  not  receive  or  admit 
the  rays  of  light ;  the  shades  were  so 
thick  that  the  light  could  not  penetrate 
them  ;  or,  to  drop  the  figure,  men  were 
so  ignorant,  so  guilty,  and  debased,  that 
they  did  not  appreciate  the  value  of  his 
instructions ;  they  despised  and  reject- 
ed him.  And  so  it  is  still.  The  great 
mass  of  men,  sunk  in  sin,  will  not  re- 
ceive his  teachings,  and  be  enhghtened 
and  saved  by  him.  Sin  always  blinds 
the  mind  to  the  beauty  and  excellency 
of  the  character  of  the  Lord  Jesus.  It 
indisposes  the  mind  to  receive  his  in- 
structions, just  as  darkness  has  no  affin- 
ity for  light,  and  if  the  one  exists,  the 
other  must  be  displaced. 

6.  A  man  sent  from  God.  See  Matt, 
iii.  The  evangehst  proceeds  now  to 
show  that  John  was  not  the  Messiah, 
and  to  state  the  true  nature  of  his  office. 
Many  had  supposed  that  he  was  the 
Christ,  but  this  opinion  he  corrects. 
Yet  he  admits  that  he  was  sent  from 
God  ;  that  he  was  divinely  commission- 
ed. Though  he  denied  that  he  was  the 
Messiah,  yet  he  did  not  deny  that  he 
was  sent  from  or  by  heaven  on  an  im- 
portant errand  to  men.  Some  have 
supposed  that  the  sole  design  of  this 
Gospel  was  to  show  that  John  the  Bap- 
tist was  not  the  Messiah.  Though 
there  is  no  foundation  for  this  oj union, 
yet  there  is  no  doubt  that  one  object 


CHAPTER  I. 


7  The  same  came  for  a  witness, 
to  bear  witness  of  the  Light,  that 
all  men  through  him  might  be- 
lieve. 

8  He  «  was  not  that  Light,  but 

a  Ac.19.4. 


185 
to  bear  witness   of  that 


was  to  show  this.  The  main  design 
was  to  show  that  Jesi^s  was  the  Christ. 
Cb.  XX.  31.  To  do  this,  it  was  proper 
in  the  beginning  to  prove  that  John  was 
not  the  Messiah.  And  this  might  have 
been  at  that  time  an  important  object. 
John  made  many  disciples.  Matt.  iii. 
5.  Many  persons  supposed  that  he 
might  be"  the  Messiah.  Luke  iii.  15. 
John  i.  19.  Many  of  these  disciples  of 
John  remained  at  Ephesus,  the  very 
place  where  John  is  supposed  to  have 
written  this  Gospel,  long  after  the  ascen- 
sion of  Jesus.  Acts  xLx.  1 — 3.  It  is  not 
Improbable  that  there  might  have  been 
many  others  who  adhered  to  John,  and 
perhaps  many  who  supposed  that  he 
was  the  Messiah.  On  these  accounts, 
it  was  important  for  the  evangelist  to 
show  that  John  was  not  the  Christ,  and 
to  show  also  that  he,  who  was  exten- 
sively admitted  to  be  a  prophet,  was  an 
important  witness  to  prove  that  Jesus 
of  Nazareth  was  the  Christ.  The 
evangelist  in  the  first  four  verses  stated 
that  "  the  word"  was  divine  ;  he  now 
proceeds  to  state  the  proof  that  he  was 
a  man,  and  was  the  Messiah.  The  first 
evidence  adduced,  is  the  testimony  of 
John  the  Baptist. 

7,  8.  For  a  witness.  To  give  testi- 
mony. He  came  to  prepare  the  minds 
of  the  people  to  receive  him.  Matt.  iii. 
Luke  iii.) ;  to  lead  them  by  repentance 
to  God ;  and  to  point  out  the  Messiah 
to  Israel  when  he  came.  John  i.  31. 
IT  Of  the  light.  That  is,  of  the  Mes- 
siah. Compare  Isa.  Ix.  1.  ^  That  all 
men,  &c.  That  was  the  object  of 
John's  testimony,  that  all  men  might 
believe.  He  designed  to  prepare  them 
for  it ;  to  announce  that  the  Messiah 
was  about  to  come  ;  to  direct  the  minds 
of  men  to  him,  and  thus  to  fit  them  to 
believe  when  he  came.  Thus  he  bap- 
tized them  saying,  "that  they  should 
believe  on  him  who  should  come  after 
him."  Acts  xix.  4.  And  thus  he  pro- 
duced a  very  general  expectation  that 
the  Christ  was  about  to  come.  The 
testimony  of  John  was  peculiarly  valu- 
able onthe  following  accounts  :  1st.  It 
16* 


was   sent 
Light. 

9  That  was 
which  lighteth 
Cometh  into  the  world 

b  Is.49.6. 


the   true  Light,  ' 
every    man    that 


was  made  when  he  had  no  personal  ac- 
quaintance whh  Jesus  of  Nazareth,  and 
of  course  there  could  have  been  no  col- 
lusion, or  agreement  to  deceive  them. 
John  i.  31.  2d.  It  was  sufficiently  long 
before  he  came  to  excite  general  atten- 
tion, and  to  fix  the  mind  on  it.  3d.  It 
was  that  of  a  man  acknowledged  by  all 
to  be  a  prophet  of  God,  "for  all  men 
held  John  to  be  a  prophet."  Matt.  xxi. 
26.  4th.  It  was /or  the  express  purpose 
of  declaring  beforehand  that  he  was 
about  to  appear.  5th.  It  was  disinterest- 
ed. He  was  himself  extremely  popular 
Many  were  disposed  to  receive  him  as 
the  Messiah.  It  was  evidently  in  his 
power  to  form  a  large  party,  and  to  be 
regarded  extensively  as  the  Christ, 
This  was  the  highest  honor  to  which  a 
Jew  could  aspire  ;  and  it  shows  the  va- 
lue of  John's  testimony  that  he  was 
Vvilling  to  lay  all  his  honors  at  the  feet 
of  Jesus,  and  to  acknowledge  that  he 
was  unworthy  to  perform  for  him  the 
office  of  the  humblest  servant.  Matt. 
iii.  11.  'A  Through  him.  Through  John, 
or  by  means  of  his  testimony.  U"  Was 
not  that  li^ht.  Was  not  the  Messiah. 
This  is  an  expUcit  declaration  designed 
to  satisfy  all  the  disciples  of  John.  The 
evidence  that  he  was  not  the  Messiah, 
he  states  in  the  following  verses. 

From  the  conduct  of  John  here,  we 
may  learn :  1st.  The  duty  of  laying  all 
our  honors  at  the  feet  of  Jesus.  2d.  As 
John  came  that  all  might  believe,  so  it 
is  no  less  true  of  the  ministry  of  Jesus 
himself  He  came  for  a  similar  pur- 
pose, and  we  may  all,  therefore,  trust 
in  him  for  salvation.  3d.  We  should 
not  rely  too  much  on  ministers  of  the 
gospel.  They  cannot  save  us  any  more 
than  John  could;  and  their  office,  as 
his  was,  is  sim.ply  to  direct  men  to  the 
Lamb  of  God  that  taheth  away  the  sin 
of  the  world. 

9.  That  was  the  true  light.  Not  John, 
but  the  Messiah.  He  was  not  a  false, 
uncertain,  dangerous  guide,  out  was 
one  that  was  true,  real,  steady,  and 
worthy  of  confidence.  A  false  ight  is 
one  that  leads  to  danger  or  erro;    as  Q 


18C 


JOHN. 


10  He  was  in  the  world,  and  the 
world  wds  made  by  him,  and  *  the 
world  knew  him  not. 


false  beacon  on  the  shores  of  the  ocean 
may  lead  ships  to  quicksands  or  rocks  ; 
or  an  ignis  faUius  to  fens,  and  precipi- 
ces, and  death.  A  true  light  is  one  that 
does  not  deceive  us,  as  the  true  beacon 
may  guide  us  into  port,  or  warn  us  of 
danger.  Christ  leads  none  astray.  All 
false  teachers  do.  IT  That  light eth. 
That  enlightens.  He  removes  dark- 
ness, error,  ignorance,  from  the  mind. 
^  Every  man.  I'his  is  an  expression 
denoting,  in  general,  the  whole  human 
race— Jews  and  Gentiles.  John  preach- 
ed to  the  Jews.  Jesus  came  to  he  a 
light  to  lighten  the  Gentiles,  as  well  as 
to  be  the  gl-ory  of  the  people  of  Israel. 
Luke  ii.  32.  IT  That  cometh  into  the 
v;orld.  The  phrase  in  the  original  is 
ambiguous.  The  word  translated,  "that 
cometh,"  may  either  refer  to  the  light, 
or  to  the  word  man.  So  that  it  may 
mean  either,  '  this  true  light  that  cometh 
into  the  world,  enlightens  all ;'  or,  '  it 
<^nlightens  every  ma}i  that  cometh  into 
the  world.'  Many  critics,  and  among 
the  fathers,  Cyril  and  Augustine,  have 
preferred  the  Ibrmer,  and  translated  it, 
"The  true  light  was  he  who,  cominir 
\nto  the  worldrenhghtened  every  man." 
The  principal  reasons  for  this  are,  1st. 
That  the  Messiali  is  often  spoken  of  as 
he  that  cometh  into  the  world.  See  ch. 
vi.  14  ;  xviii.  37.  2d.  He  is  often  dis- 
tinguished as  "  the  light  that  cometh  into 
the  world."  Ch.  iii.  19.  "  This  is  the 
condemnation  that  light  is  come  into  the 
world."  Ch.  xii.  46.  "I  am  come  a 
light  into  the  world."  Christ  may  be 
said  to  do  what  i^  accomplished  by  his 
command,  or  appointment.  This  pas- 
sage means,  therefore,  that  by  his  own 
personal  ministry,  and  by  his  "Spirit  and 
apostles,  hght,  or  teaching,  is  afforded 
to  all.  It  does  not  mean  that  every  in- 
dividual of  the  human  family  is  en- 
hghtened  with  the  knowledge  of  the 
gospel,  for  this  never  yet  has  been.  But 
it  means,  1st.  That  this  light  is  not 
confined  to  the  Jeio,  but  is  extended  to 
all — Jews  and  Gentiles.  2d.  That  it 
J9  provided  for  all,  and  offered  to  all. 
3d.  It  is  not  affirmed  that  at  the  time 
that  John  wrote,  all  were  actually  en- 
lightened, but  the  word  "  lighteth"  has 


II  He  *  came  unto  his  own,  and 
his  own  received  him  not. 


b  Ac.3.26.    13.46. 


the  form  of  the  future.  This  is  that 
light  so  long  expected  and  predicted, 
lohich,  as  the  result  of  its  coming  intt 
the  world,  will  ultimately  enlighten  all 
nations. 

10.  He  was  in  the  v:orld.  This  re- 
fers, probably,  not  to  his  pre-existence, 
but  to  the  fact  that  he  became  incar- 
nate ;  that  he  dwelt  among  men.  ir 
Ajid  the  ujorld  was  made  by  him.  This 
is  a  repetition  of  what  is  said  in  verse  3. 
Not  only  ma7i,  but  all  material  things, 
were  made  by  liim.  These  facts  are 
mentioned  here  to  make  what  is  said 
immediately  after  more  striking,  to  wit : 
That  men  did  not  receive  him.  The 
proofs  which  he  furnished  that  they 
o7ight  to  receive  him  were,  1st.  Those 
given  while  he  was  m  the  world  ;  the 
miracles  that  he  wrought,  and  his  in 
structions:  and  2d.  The  fact  that  the 
world  was  made  by  him.  It  was  re- 
markable that  the  world  did  not  know 
or  approve  its  own  maker.  IT  The 
world  kneto  him  not.  The  word  knew  is 
sometimes  used  in  the  sense  of  approv- 
ing, or  loving.  Ps.  i.  6.  Matt.  vii.  23. 
In  this  sense  it  may  be  used  here.  The 
world  did  not  love  or  approve  him,  but 
rejected  him,  and  put  him  to  death.  Or 
it  may  mean  that  they  did  not  under- 
stand, or  know,  that  he  was  the  Mes- 
siah. For  had  the  Jews  known  and 
believed  that  he  was  the  Messiali,  they 
would  not  have  put  him  to  death.  1 
Cor.  ii.  8.  "  Had  they  known  it,  they 
would  not  have  crucified  the  Lord  of 
glory."  Yet  ihey  might  have  known 
it,  and,  therefore,  they  are  not  the  less 
to  blame. 

1 1 .  He  came  unto  his  own.  His  own 
land  or  country.  It  was  called  his  land 
because  it  was  the  place  of  his  birth. 
Also,  because  it  was  the  chosen  land 
where  God  delighted  to  dwell,  and  to 
manifest  his  favor.  See  Isa.  v.  1 — 7. 
Over  that  land  the  laws  of  God  had 
been  extended  ;  and  that  land  had  been 
regarded  as  peculiarly  his.  Ps.  cxlvii. 
19,  20.  ^  His  oion.  His  own  people. 
There  is  a  distinction  in  the  original 
words,  which  is  not  preserved  in  the 
translation.  It  may  be  thus  expressed. 
He  came  to  his  own  land,  and  his  own 


CHAPTER  I. 


187 


13  But  as  many  ^  as  received  him, 
to  them  gave  he  ^  povrer  to  become 
the  sons  of  God,  even  to  them  *  that 
believe  on  his  name  : 

a  Is.56.4,5.    R0.8.I0.    1  Jno.3.1.      l  or,  the 
right ;  civ,  privilege,      J  Ga.3.26. 


people  received  him  not.'  They  were 
his  people,  because  God  had  chosen 
ihem  to  be  his  above  all  other  nations  ; 
had  given  to  them  his  laws ;  and  had 
signally  protected  and  favored  them. 
Deut.  vii.  6  ;  xiv.  2.  ^  Received  him 
not.  Did  not  acknowledge  him  to  be 
the  Messiah.  They  rejected  him  ;  put 
him  to  death  agreeably  to  the  prophecy. 
Isa.  liii.  3,  4. — From  this  we  learn,  1st. 
That  it  is  reasonable  to  expect  that 
those  who  have  been  peculiarly  favored, 
should  welcome  the  message  of  God. 
He  had  a  right  to  expect,  after  all  that 
had  been  done  for  the  Jews,  that  tliey 
would  receive  the  message  of  eternal 
Ufe.'  So  he  has  a  riglit  to  expect  that 
toe  should  embrace  him  and  be  saved. 
Yet  2d.  It  is  not  the  abundance  o{  mer- 
cies that  inchne  men  to  seek  God.  The 
Jews  had  been  signally  favored,  but 
they  rejected  him.  So,  many  in  Chris- 
tian lands,  live  and  die  rejecting  the 
Lord  Jesus.  3d.  Men  are  ahke  m  every 
age.  All  would  reject  the  Saviour  if 
left  to  themselves.  All  men  are  by 
nature  wicked.  There  is  no  more  cer- 
tain and  universal  proof  of  it,  than  the 
universal  rejection  qf  the  Lord  Jesus. 
12.  To  as  many  as  received  him.  The 
great  mass  ;  the  people  ;  the  scribes  and 
rharisees,  rejected  him.  A  few  in  his 
hfetime  received  him,  and  many  more 
after  his  death.  To  receive  him,  here, 
means  to  believe  on  him.  This  is  ex- 
pressed at  the  end  of  the  verse.  IT  Gave 
he  povjer.  This  is  more  appropriately 
rendered  in  the  margin  by  the  word 
^^ privilege.^'  It  is  so  used  in  1  Mac. 
xi.  58.  ""IT  So7is  of  God.  Children  of 
God  by  adoption.  See  Note,  Matt.  i. 
1.  Christians  are  called  sons  of  God, 
1st.  Because  they  are  adopted  by  him. 
1  John  iii.  1.  2d.  Because  they  are  liJce 
him  ;  they  resemble  him,  and  have  his 
spirit.  3d.  They  are  united  to  the  Lord 
Jesus,  the  "Son  of  God — are  regarded 
by  him  as  his  brethren  (Matt.  xxv.  40.); 
and  are,  therefore,  regarded  as  the  child- 
ren of  the  Most  High.  ^  In  his  name. 
This  is  another  way  of  saying,  believ- 
eth  in  Mm.     The  7tame  of  a  person  is 


13  Which  were  bora,  <=  not  of 
blood,  nor  of  the  will  of  the  flesh, 
nor   of  the   will   of  man,   but   ot 

God. 

c  Ja.1.18, 


often  put  for  the  person  himself.  Ch. 
ii.  23 ;  iii.  18.  1  John  v.  13.  From 
this  verse  we  learn,  1st.  That  to  be  a 
child  of  God  is  a  privilege — far  more  so 
than  to  be  a  child  of  a  man,  though  in 
the  highest  degree  rich,  or  learned,  or 
honored.  Christians  are,  therefore, 
more  honoi'ed  than  any  other  men.  2d. 
God  gave  them  this  privilege.  It  is  not 
by  their  own  works  or  deserts :  it  is 
because  God  chose  to  impart  this  bless- 
ing to  them.  Eph.  ii.  8.  John  xv.  16. 
3d.  This  favor  is  given  only  to  those 
who  believe  on  him.  All  others  are 
the  children  of  the  wicked  one  ;  and  no 
one  who  has  not  confidence  in  God,  can 
be  regarded  as  his  child.  No  parent 
would  acknowledge  one  for  his  child  or 
approve  of  him,  who  had  no  confidence 
in  him ;  who  doubted,  or  denied  all  he 
said,  and  who  despised  all  his  goodness. 
Yet  this  the  sinner  constantly  does  to- 
ward God,  and  he  cannot,  therefore,  be 
called  his  son. 

13.  Which  were  born.  This  doubt- 
less refers  to  the  neto  birth,  or  to  the 
great  change  in  the  sinner's  mind,  called 
regeneration,  or  conversion.  It  means 
that  they  did  not  become  the  children 
of  God  in  virtue  of  their  birth  ;  or  be- 
cause they  were  the  children  o{  Jeios, 
or  of  pious  parents.  The  term  "  to  be 
born,"  is  often  used  to  denote  this 
change.  Compare  John  iii.  3  —  8.  1 
John  ii.  29.  It  illustrates  clearly  and 
beautifully,  this  great  change.  The 
natural  birth  introduces  us  to  hfe.  This 
is  the  beginning  of  spiritual  life.  Be- 
fore, the  sinner  is  dead  in  sins.  Eph.  ii. 
1.  Now  he  begins  to  live  for  God. 
Before,  he  was  in  darkness.  Now  he 
is  ushered  into  life.  And  as  the  natural 
birth  is  the  beginning  of  life,  so  to  be 
born  of  God  is  to  be  introduced  :o  real 
life,  to  light,  to  happiness,  and  to  the 
favor  of  God.  The  term  expresses  at 
once  the  greatness,  and  the  nature  of 
the  change.  If  Not  of  blood.  Gi.  plu- 
ral. Not  of  bloods  ,-  i.  e.  not  of  man. 
Compare  Matt,  xxvii.  4.  The  Jews 
prided  themselves  on  being  the  descend- 
ants of  Abraham.     Matt.  iii.  9.     They 


188 


JOHN. 


14  And  the  Word  *  was  made 
flesh,  and  dwelt  among  us,  (and  * 
we  beheld  his  glory,  the  glory  as  of 

a  Lu.1.35.    J  Ti.3.16. 

supposed  that  it  was  proof  of  the  favor 
of  God  to  be  descended  from  such  an 
illustrious  ancestry.  In  this  passage 
this  notion  is  corrected.  It  is  not  be- 
cause men  are  descended  from  an  illus- 
trious or  pious  parentage  that  they  are 
entitled  to  the  favor  of  God ;  or  per- 
haps the  meaning  may  be,  not  because 
there  is  a  unioii  of  illustrious  lines  of 
ancestry  or  bloods  in  them.  The  law 
of  Christ's  kingdom  is  different  from 
what  the  Jevs's  supposed.  Compare  1 
Peter  i.  23.  It  was  necessary  to  be 
horn  of  God  by  regeneration.  Possibly 
it  may  mean  that  they  did  not  become 
children  of  God  by  the  bloody  rite  of 
circumcision,  as  many  of  the  Jews  sup- 
posed they  did.  This  is  agreeable  to 
the  declaration  of  Paul  in  Rom.  ii.  28, 
29.  IT  Nor  of  the  will  of  the  flesh.  Not 
by  natural  generation.  IT  Nor  of  the 
will  of  man.  This  may  refer,  perhaps, 
to  the  will  of  man  in  adopting  a  child,  as 
the  former  phrases  do  to  the  natural 
birth ;  and  the  design  of  using  these 
ihree  phrases  may  have  been  to  say 
ihat  they  became  the  children  of  God 
not  in  virtue  of  their  descent  from  illus- 
trious parents  like  Abraham  ;  not  by 
their  natural  birth :  and  not  by  being 
adopted  by  a  pious  man.  None  of  the 
ways  by  which  we  become  entitled  to 
the  privileges  of  children  of  men  can 
give  us  a  title  to  be  called  the  sons  of 
God.  It  is  not  by  human  power,  or 
agency,  that  men  become  children  of 
the  Most  High.  IT  BiU  of  God.  That 
is,  God  produces  the  change,  and  con- 
fers the  privilege  of  being  called  his 
children.  The  heart  is  changed  by  his 
power.  And  no  privilege  of  birth  ;  no 
unaided  effort  of  man ;  no  works  of 
ours,  can  produce  this  change.  At  the 
same  time,  it  is  true  that  no  man  is  re- 
newed who  does  not  himself  (desire  and 
will  to  be  a  believer — for  the  effect  of 
the  change  is  on  his  toill  (Ps.  ex.  3.) 
and  no  one  is  changed  who  does  not 
strive  to  enter  in  at  the  strait  gate. 
Phil.  ii.  12.  —  This  important  verse, 
therefore,  teaches  us:  1st.  That  if  men 
are  saved  they  must  be  born  again.  2d. 
That  their  salvation  is  not  the  result  of 
their  birth,  or  of  any  honorable  or  pious 


the  only-begotten  of  the  Fathe^ ,; 
full  '^  of  grace  and  truth. 

J2Pe.l.l7.    lJno.l.1,2.        c  Ps.45.2.    Col. 
2.3,9. 

parentage.  3d.  That  the  children  of 
the  rich  and  the  noble,  as  well  as  of  the 
poor,  must  be  born  of  God  if  they  will 
be  saved.  4th.  That  the  children  of 
pious  parents  must  be  born  again,  or 
they  cannot  be  saved.  They  will  not 
go  to  heaven  simply  because  their  pa- 
rents are  Christians.  5th.  That  this 
work  is  the  work  of  God,  and  no  man 
can  do  it  for  us.  6th.  That  we  should 
forsake  all  human  dependence ;  cast 
off  all  confidence  in  the  flesh  and  go  at 
once  to  the  throne  of  grace,  and  be- 
seech of  God  to  adopt  us  into  his  family 
and  save  our  souls  from  death. 

14.  And  the  Word  was  made  flesh. 
The  word  flesh  here  is  evidently  used 
to  denote  human  nature,  or  man.  ^  See 
Matt.  xvi.  17  ;  xix.  5  ;  xxiv.  22.  Luke 
iii.  6.  Rom.  i.  3  ;  ix.  5.  The  "  Word" 
was  made  man.  This  is  commonly  ex- 
pressed by  saying  that  he  became  incar- 
nate. When  we  say  that  a  being  be- 
comes incarnate,  we  mean  that  one  of 
a  higher  order  than  man  and  of  a  differ- 
ent nature,  assumes  the  appearance  of 
man,  or  becomes  a  man.  Here  it  is 
meant  that  "  the  Word,"  or  the  second 
person  of  the  Trinity,  whom  John  had 
just  proved  to  be  equal  with  God,  be- 
came a  man,  or  was  united  with  the 
man  Jesus  of  Nazareth,  so  that  it  might 
be  said  that  he  was  made  flesh.  TT  Was 
made.  This  is  the  same  word  that  ia 
used  in  verse  3:  "All  things  were 
made  by  him."  It  is  not  simply  affirm- 
ed that  he  was  flesh,  but  was  made  flesh, 
implying  that  he  had  pre-existence, 
agreeably  to  verse  1 .  This  is  in  accord- 
ance with  the  doctrine  of  the  scriptures 
elsewhere.  Heb.  x.  5.  "A  body  hast 
thou  prepared  me."  Heb.  ii.  14.  "  As 
the  children  were  partakers  of  flesh  and 
blood,  he  also  himself  likewise  took 
part  of  the  same."  1  John  iv.  2.  "  Je- 
sus Christ  is  come  in  the  flesh."  See 
also  1  Tim.  iii.  16.  Phil.  ii.  6.  2  Cor. 
viii.  9.  Luke  i.  35.  The  expression 
then  means  that  he  became  a  man,  and 
that  he  became  such  by  the  power  of 
God  providing  for  him  a  body.  It  can- 
not mean  that  the  divine  nature  was 
changed  into  the  human,  for  that  could 
not  be.     But  it  means,  that  the  Logos 


CHAPTER  I. 


189 


15  Jchn  "  bare  witness  of  him, 

a  Matt  3.13,&c, 


became  so  intimately  united  to  Jesus 
tiiat  it  might  be  said  that  he  was  a  man, 
as  the  soul  becomes  so  united  to  the 
body  and  the  animal  life  that  we  may 
say   that  it   is   one  person  or  a  man. 
^  And  dwelt  among  us.     The  word  in 
the  original  denotes    "dwelt  as  in  a 
tabernacle  or  tent' '  with  us  ;  and  some 
have  supposed  that  John  means  to  say 
that  the  human  body  was  a  tabernacle 
or  tent  for  the  Logos  to  abide  in,  in  al- 
lusion to  the  tabernacle  among  the  Jews 
in  which  the  Shechinah,  or  visible  sym- 
bol of  God,  dwelt.    But  it  is  not  neces- 
sary to   suppose  this.     The   object  of 
John  was  to  prove  that  "  the  word" 
became  incarnate.     To  do  this  he  ap- 
peals to  various  evidences.     One  was 
that  he  dwelt  among  them ;  sojourned 
with  them  ;  ate,  drank,  slept,  and  was 
with  them  for  years,  so  that  they  "  saw 
him  with  their  eyes,  they  looked  upon 
him,  and  their  hands  handled  him."    1 
John  i.  1.    To  dwell  i?i  a  tent  with  one, 
is  the  same  as  to  be  in  his  family  ;  and 
when  John  says   he   tabernacled  with 
them,  he  means  that  he  was  with  them 
as  a  friend,  and  as  one  of  a  family,  so 
that  they  had  full  opportunity  of  becom- 
mg  familiarly  acquainted  with  him,  and 
could  not  be  mistaken  in  supposing  that 
he  was  rtally  a  man.     ^  We  beheld  his 
glory.     This  is  a  new  proof  of  what  he 
was  affirming,  that  the  word  of  God 
became  man.     The  first  was  that  they 
had  seen  him  as  a  man.     He  now  adds 
that  they  had  seen  him  in  his  proper  glory 
as  God  and  man  united,  iii  one  person, 
constituting  him  the  unequalled  Son  of 
the   Father.     There  is  no  doubt  that 
there  is  reference  here  to  the  transfig- 
uration on  the  holy  mount.     See  ?Jatt. 
xvii.  1 — ^9.     To  this  same  evidence  Pe- 
ter also  appeals.  2  Pet.  i.  16 — 18.  John 
was  one  of  the  witnesses  of  that  scene, 
and    hence   he  says,    '*  we   beheld  his 
glory. ''^     Mark  ix.  2.     The  word  glory 
nere  means  majesty,  dignity,  splendor. 
^  The  glory  as  of  the  only  begotten  of  the 
Father.     The  dignity  which  was  appro- 
priate to  the  only-begotten  Son  of  God. 
Such  glory  or  splendor  as  could  belong 
to  no  other,  and  as  properly  expressed 
his   rank   and    character.     This  glory 
was  seen  eminently  on  the  mount,  and 
to  this  John  had  doubtless  special  refer-  \ 
ence.     It  was  also  seen  m  his  miracles,  j 


and  cried,  saying.  This  was  he  of 


his  doctrine,  his  resurrection,  hisascen- 
sion ;  all  of  which  were  such  as  to  illus- 
trate the  perfections  and  manifest  the 
glory  that  belongs  only  to  the  Son  of 
God.  ^  Only  begotten.  This  term  is 
never  applied  by  John  to  any  but  Jesus 
Christ.  It  is  applied  by  him  five  times 
to  the  Saviour  (ch.  i.  14,  18 ;  iii.  16,  18. 
1  John  iv.  9.)  It  means  literally  an  only 
child.  Then,  as  an  only  child  is  pecuh- 
arly  dear  to  a  parent,  it  means  one  that  is 
especially  beloved.  Compare  Gen.  xxii. 
2,  12,  16.  Jer.  vi.  26.  Zech.  xii.  10. 
On  both  these  accounts  it  is  bestowed 
on  the  Saviour.  1st.  As  he  was  emi- 
nently the  Son  of  God,  sustaining  a 
peculiar  relation  to  him  in  his  divine 
nature,  exalted  above  all  men  and  an- 
gels, and  thus  worthy  to  be  called  by 
way  of  eminence  his  only  Son.  Saints 
are  called  his  sons,  or  children,  because 
they  are  born  of  his  Spirit,  and  are  like 
him.  But  the  Lord  Jesus  is  exalted  far 
above  all,  and  deserves  eminently  to 
be  called  his  only  begotten  Son.  2d. 
He  was  pecuharly  dear  to  God,  and 
therefore  this  appellation,  implying  ten- 
der affection,  is  bestowed  on  him.  tI  Full 
of  grace  and  truth.  The  word/wZZ  here 
refers  to  the  Word  madejlesh,  which  is 
declared  to  be  full  of  grace  and  truth. 
The  word  grace  mea.ns  favors ,  gifts, 
tokens  of  beneficence.  He  was  kind, 
merciful,  gracious,  doing  good  to  all, 
and  seeking  man's  welfare  by  great 
sacrifices  and  love :  so  much  so  that  it 
might  be  said  to  be  characteristic  of  him, 
or  he  abounded  in  favors  to  mankind. 
He  was  also  full  of  truth.  He  declared 
the  truth.  In  him  was  no  falsehood. 
He  was  not  like  the  false  prophets  and 
false  Messiahs  who  were  wholly  im- 
postors ;  nor  was  he  like  the  emblems 
and  shadows  of  the  old  dispensation, 
which  were  only  types  of  the  true  ;  but 
he  was  true  in  all  things.  He  repre- 
sented tilings  as  they  are,  and  thus  be- 
came the  truth  as  well  as  the  way  and 
the  life. 

15.  John  bare  witness  of  him.  The 
evangeUst  now  returns  to  the  testimony 
of  John  the  Baptist.  He  had  stated  that 
the  Word  became  incarnate,  and  he  now 
appeals  to  the  testimony  of  John  to  show 
that  he  was  the  Messiah.  '^  He  thai 
Cometh  after  me.  He  of  whom  I  am  the 
forerunner,  or  whose  way  I  am  come  to 


190 


JOHN. 


whom  I  spske,  He  that  cometh  after 
me  is  preferred  before  me :  for  he 
was  before  me. 


prepare.  See  Notes  on  Matt.  iii.  3. 
IT  Is  preferred  before  me.  Is  superior  to 
me.  Most  critics  have  supposed  that 
xhe  words  translated  "is  preferred,"  re- 
late to  time,  and  not  to  dignity,  meaning 
that  though  he  came  after  him  pubhcly, 
being  six  months  younger  than  John, 
as  well  as  entering  on  his  work  after 
John,  yet  that  he  had  existed  long  be- 
fore him.  Some,  however,  have  un- 
derstood it  as  our  translators  seem  to 
have  done,  as  meaning  he  was  worthy 
of  more  Jionor  than  I  am,  IT  He  was  be- 
fore me.  This  can  refer  to  nothing  but 
nis  pre -existence,  and  can  be  explained 
only  on  the  supposition  that  he  existed 
before  John,  or  as  the  evangehst  had  be- 
fore shown,  from  the  beginning.  He 
came  after  John  in  his  public  ministry 
and  in  his  human  nature,  but  in  his  di- 
v'ine  nature  he  had  existed  long  before 
John  had  a  being — from  eternity.— We 
may  learn  here  that  it  is  one  mark  of  the 
true  spirit  of  a  minister  of  Christ  to  de- 
Bire  and  feel  that  Christ  is  always  pre- 
ferred to  ourselves.  We  should  keep 
ourselves  out  of  view.  The  great  object 
is  to  hold  up  the  Saviour ;  and  however 
much  such  ministers  may  be  honored  or 
blessed,  yet  they  should  lay  all  at  the 
feet  of  Jesus,  and  direct  all  men  to  him 
as  the  undivided  object  of  affection  and 
honor.  It  is  the  business  of  every  Chris- 
tian, as  well  as  of  every  Christian  minis- 
ter, to  be  a  xoitncss  for  Christ,  and  to 
endeavor  to  convince  the  world  that  he 
is  worthy  of  confidence  and  love. 

16.  Of  his  fulness.  In  the  14th  verse 
the  evangelist  has  said  that  Christ  was 
fvll  of  grace  and  truth.  Of  that  f id - 
ness  he  now  says  that  all  the  disciples 
had  received  ;  that  is,  they  derived  from 
his  abundant  truth  and  mercy  grace  to 
understand  the  plan  of  salvation,  to 
preach  the  gospel,  to  live  lives  of  holi- 
ness ;  they  partook  of  the  numerous 
blessings  wliich  he  came  to  impart  by 
his  instructions  and  his  death.  These 
are  undoubtedly  not  the  words  of  John 
the  Baptist,  but  of  the  evangelist  John, 
the  writer  of  this  gospel.  They  are  a 
continuation  of  what  he  was  saying  in 
the  14th  verse,  the  15th  verse  being 
evidently  throvv^n  in  as  a  parenthesis. 


16  And  of  his  fulness  •  have  al 
we  received,  and  grace  for  grace. 

17  For  the   law   was   given   by 

a  Jno.3.34. 


The  declaration  had  not  exclusive  refer- 
ence probably  to  the  apostles,  but  it  is 
extended  to  aZZ  Christians,  forallbehev- 
ers  have  received  of  the /wZness  of  grace 
and  truth  that  is  in  Christ.  Compare 
Eph.  i.  23 ;  iu.  19.  Col.  i.  19  ;  ii.  9.  In 
all  these  places  our  Sai-iour  is  represent- 
ed as  the  fulness  of  God,  as  abounding 
in  mercy,  as  exhibiting  the  divine  attri 
butes,  and  possessing  in  himself  all  tha 
is  necessary  to  fill  his  people  with  truth, 
and  grace,  and  love.  ^  Grace  for  grace 
Many  interpretations  of  this  phrase  have 
been  proposed.  The  chief  are  briefly 
the  following :  1st.  '  We  have  received, 
under  the  gospel,  grace  or  favor  instead 
of  those  granted  under  the  law.  And 
God  has  added  by  the  gospel  important 
favors  to  those  which  he  gave  under  the 
law.'  This  was  first  proposed  by  Chry- 
sostom.  2d.  '  We,  Christians,  have 
received  grace  answering  to,  or  corres 
ponding  to  that  Avhich  is  in  Jesus  Christ. 
We  are  lilie  him  in  meekness,  humility,' 
(Soc.  3d.  '  We  have  received  grace  for 
grace  sake,  as  grace,  that  is,  freely.  We 
have  not  purchased  it,  nor  deserved  it, 
but  God  has  conferred  it  on  us  freely.^ 
Grotius.  4th.  The  meaning  is  probably 
simply  that  we  have  received  through 
him  abu7idance  of  grace  or  favors.  T'le 
Hebrews,  in  expressing  the  superlative 
degree  of  comparison,  used  simply  to 
repeat  the  word.  Thus  "pits,  pits," 
meaning  many  pits.  Heb.  in  Gen.  xiv. 
10.  So  here  grace  for  grace  may  mean 
much  grace,  superlative  favors  bestowed 
on  man,  superior  to  all  that  had  been 
under  the  law,  superior  to  all  other 
things  that  God  would  confer  on  men  in 
this  world.  These  favors  consist  in  par- 
don, redemption,  protection,  sanctiiica- 
tion,  peace  here,  and  heaven  hereafter. 
17.  The  law  teas  given.  The  Old 
Testament  economy.  The  institutions 
under  which  the  Jews  lived.  ^  By  Mo- 
ses. By  Moses,  as  the  servant  of  God. 
He  wasthe  great  legislator  of  the  Jftws, 
by  whom,  under  God,  their  polity  was 
formed.  The  law  workcth  wrath  (Rom. 
iv.  15) ;  it  was  attended  with  many  bur- 
densome riles  and  ceremonies  f  Acts  xv. 
10  0  it  was  preparatory  to  another  state 
of  things.     The  gospel  succeeded  that 


CHAPTER  I. 


191 


Moses,  bu(  grace  *  and  truth  came 
by  Jesus  Christ. 

18  No  man  halh  seen  God  ^  at 
any  time  ;  the  *=  only-begotten  Son, 
wiiich  is  in  the  bosom  of  the  Father, 
he  hath  declared  him. 

a  P9.85.10.    Ro.5.21.       b  Ex.33.29.    1  Ti.G. 
16. 


and  took  its  place,  and  thus  showed  the 
greatness  of  the  gospel  economy,  as  well 
as  its  grace  and  trvith.  IT  Grace  and 
truth  came  by  Jesus  Christ.  A  system 
of  rehgion  full  of  favors,  and  the  true 
system  was  revealed  by  him.  The  old 
system  was  one  of  law,  and  sJiadoivs, 
and  burdensome  rites.  This  was  full  of 
mercy  to  mankind,  and  was  true  in  all 
things.  We  may  learn  from  these  vers- 
es :  1st.  That  all  our  mercies  come  from 
Jesus  Christ.  2d.  "All  true  behevers 
receive  from  Christ's  fulness  ;  the  best 
and  greatest  saints  cannot  live  without 
him,  the  meanest  and  weakest  may  live 
by  him.  This  excludes  proud  boasting 
that  we  have  nothing,  but  loehave  receiv- 
ed it  ;  and  silenceth  perplexing  fears 
that  we  want  nothing  but  we  may  re- 
ceive it.^^ 

18.  No  man  hath  seen  God  at  any  time. 
This  declaration  is  probably  made  to 
show  the  superiority  of  the  revelation  of 
Jesus  above  that  of  any  previous  dis- 
pensation. It  is  said,  therefore,  that 
Jesus  had  an  intimale  knowledge  of  God, 
Avhich  neither  Moses  nor  any'of  the  an- 
cient prophets  had  possessed.  God  is 
invisible.  No  human  eyes  have  seen 
him.  But  Christ  had  a  knowledge  of 
God  which  might  be  expressed  to  oitr 
apprehension  by  saying  that  he  saw  him. 
He  knew  him  intimately  and  complete- 
ly, and  was  therefore  fitted  to  make  a 
fuller  manifestation  of  him.  .See  John 
v.  37  ;  vi.  46.  1  John  iv.  12.  Ex.  xxxiii. 
20.  John  xiv.  9.  This  passage  is  not 
meant  to  deny  that  men  had  witnessed 
manifestations  of  God,  as  when  he  ap- 
peared to  Moses  and  the  prophets. 
Compare  Num.  xii.  8.  Isa.  vi.  But 
it  is  meant  that  no  one  has  seen  the  es- 
sence of  God,  or  had  fully  known  God. 
The  prophets  dehvered  what  they  heard 
God  speak ;  Jesus  what  he  k7iew  of 
God  as  his  equal,  and  as  understanding 
fully  his  nature.  ^  The  only-hegolte?i  Son. 
See  on  verse  14.  This  verse  shows 
John's  sense  of  the  meaning  of  that 
phrase,  as  denoting  an  intimate  and  full 


1,9  And  this  ^  is  the  record  of 
John,  when  the  Jews  sent  priests 
and  Lcvites  from  Jerusalem  to  ask 
him,  Who  art  th(,u  1 

20  And  he  confessed,  and  denied 
not ;  but  confessed,  I  am  not  the 
Christ. 

c  1  Jno.4.9.      d  Lu.3.15,&c. 


knowledge  of  God.  IT  In  the  bosom  of 
the  Father.  This  expression  is  taken 
from  the  custom  among  the  Orientals 
of  recUning  at  their  meals.  See  Note 
on  Matt..xxiii.  6.  It  denotes  intimacy, 
friendship,  affection.  Here  it  means 
that  Jesus  had  a  knowledge  of  God  such 
as  one  friend  has  of  another,  knowledge 
of  his  character,  designs,  and  nature 
which  no  other  one  possesses,  and  which 
renders  him  therefore  qualified  above  all 
others  to  make  him  known.  IT  Hath 
declared  him.  Hath  fully  revealed  him, 
or  made  him  known.  Compare  Heb.  i. 
1,  4.  This  verse  shows  that  Jesus  had 
a  knowledge  of  God  above  that  which 
any  of  the  ancient  prophets  had,  and 
that  the  fullest  revelations  of  his  charac- 
ter are  to  be  expected  in  the  gospel. 
By  his  word  and  Spirit  he  can  enlighten 
and  guide  us.  and  lead  us  to  the  true 
knowledge  of  God.  And  there  is  no 
true  and  full  knowledge  of  God  which 
is  not  obtained  through  his  Son.  Com- 
pare 1  John  ii.  22,  23? 

19.  This  is  the  record.  The  word 
record  here  means  testimony,  in  what- 
ever way  given.  The  word  record  now 
refers  to  written  evidence.  This  is  not 
its  meaning  here.  John's  testimony 
was  given  without  writing.  IT  When 
the  Jews  sent.  John's  fame  was  great. 
See  IMatt.  iii.  5.  It  spread  to  Jerusalem, 
and  the  nation  seemed  to  suppose  from 
the  character  of  his  preaching  that  he 
was  the  Messiah.  Luke  iii.  15.  The 
great  council  of  the  nation,  or  the  san 
hedrim,  had  among  other  things  the 
charge  of  rehgion.  They  felt  it  to  be 
their  duty,  therefore,  to  inquire  into  the 
character  and  claims  of  John,  and  io 
learn  whether  he  was  the  Messiah.  It 
is  not  improbable  that  they  wished  that 
he  might  be  the  long-expected  Christ, 
and  were  prepared  to  regard  him  as 
such.  IT  Priests.  See  Notes,  Matt.  iii. 
IF  Levites.  See  Notes,  Matt.  iii.  These 
were  probably  members  of  the  sanhe- 
drim 

20.  /  am   lot  the  Christ.     This  con* 


192 


JOHN. 


21  And  they  asked  him,  What 
thenT  Art  thou  Eliasl  And  he 
saith,  I  am  not.  Art  thou  ^  that 
prophet  1     And  he  answered,  No. 

22  Then  said  they  unto  him, 
Who  art  thou  1  that  we  may  give 
an  answer  to  them  that  sent  us. 
What  sayest  thou  of  thyself? 

^  or,  a  prophet. 

fession  shows  that  John  was  not  an  im- 
postor. He  had  a  wide  reputation.  The 
nation  was  expecting  that  the  Messiah 
was  about  to  come,  and  multitudes  were 
ready  to  believe  that  John  was  he. 
Luke  iii.  15.  If  John  had  been  an  im- 
postor, he  would  have  taken  advantage 
of  this  excited  state  of  public  feeUng, 
proclaimed  himself  to  be  the  Messiah, 
and  formed  a  large  party  in  his  favor. 
The  fact  that  he  did  not  do  it,  is  full 
proof  that  he  did  not  intend  to  impose 
on  men,  but  came  only  as  the  forerun- 
ner of  Christ.  And  his  example  shows 
that  all  Christians,  and  especially  all 
Christian  ministers,  however  much 
they  may  be  honored  and  blessed, 
should  be  willing  to  lay  all  their  honors 
at  the  feet  of  Jesus,  to  keep  themselves 
back,  and  to  present  only  the  Son  of 
God.  To  do  this  is  one  eminent  mark 
of  the  true  spirit  of  a  minister  of  the 
gospel. 

21.  Art  thou  E%is  ?  The  Greek  way 
of  wruing  Elijah.  The  Jews  expected 
that  EUjah  would  appear  belbre  the 
Messiah  came.  See  Note,  Matt.  xi.  14. 
They  supposed  that  it  would  be  the  real 
Elijah  returned  liom  heaven.  In  this 
sense  John  denied  that  he  was  Elijah  ; 
but  he  did  not  deny  that  he  was  the  Elias 
which  the  prophet  intended  (Matt.  iii.  3), 
for  he  immediately  proceeds  to  state 
(ver.  23)  that  he  was  sent  to  prepare 
the  way  of  the  Lord.  So  that  while  he 
corrected  their  false  notions  about  Eh- 
jah,  he  so  clearly  stated  to  them  his 
true  character,  that  they  might  under- 
stand that  he  was  really  the  one  pre- 
dicted as  Elijah.  IT  That  prophet.  It  is 
possible  that  the  Jews  supposed  that 
not  only  Elijah  would  re-appear  before 
the  coming  of  the  Messiah,  but  ^Iso 
Jeremiah.  See  Note,  Matt.  xvi.  14. 
Some  have  supposed,  however,  that 
this  question  has  reference  to  the  pre- 
diction of  Moses  in  Deut.  xviii.  15. 

23.  /  am  the  voice,  &c.  See  Note, 
Matt.  iii.  3. 


23  He  "  said,  I  am  the  voice  of 

one  crying  in  the  wilderness.  Make 
straight  the  way  of  the  Lord,  as 
said  the  prophet  *  Esaias. 

24  And  they  which  were  sent 
were  of  the  Pharisees. 

25  And  they  asked  him,  and  said 
unto  him.  Why  baptizest  thou  then, 
gMatt.3.3.  Mar.1.3.  Lu.3.4.  c.3.28.    6Is.40.3. 

24.  Were  of  the  Pharisees.  For  an 
account  of  this  sect,  see  Note,  Matt.  iii. 
7.  Why  they  are  particularly  mention- 
ed is  not  certainly  known.  Many  of 
the  Sadducees  came  to  his  baptism. 
Matt.  iii.  7.  But  it  seems  that  they 
did  not  join  in  sending  to  him  to  know 
what  was  the  design  of  John.  This 
circumstance  is  one  of  those  incidental 
and  delicate  allusions  which  would  oc- 
cur to  no  impostor  in  forging  a  book, 
and  which  show  that  the  writers  of  the 
New  Testament  were  honest  men,  and 
knew  what  they  affirmed.  For :  1st. 
The  Pharisees  composed  a  great  part 
of  the  sanhedrim.  Acts  xxiii.  6.  It  ia 
probable  that  a  deputation  from  the 
sanhedrim  would  be  of  that  party.  2d. 
The  Pharisees  were  very  tenacious  of 
rites  and  customs,  of  traditions  and 
ceremonies.  They  observ-ed  many. 
They  beUeved  that  they  were  lawful. 
Marie  vii.  3,  4.  Of  course,  they  be- 
lieved that  those  rites  might  be  increas- 
ed ;  but  they  did  not  suppose  that  it 
could  be  done  except  by  the  authority 
of  a  prophet,  or  of  the  Messiah.  When, 
therefore,  John  came  baptizing,  adding 
a  rite  to  be  observed  by  his  followers, 
baptizing  not  only  Ge7itiles  but  also 
Jeics,  the  question  was,  whether  he 
had  authority  to  institute  a  new  rite  ; 
whether  it  was  to  be  received  among 
the  ceremonies  of  reh^ion.  In  thia 
question  the  Sadducees  felt  no  interest, 
for  they  rejected  all  such  rites  at  once. 
But  the  Pharisees  thought  it  was  worth 
inquiry  ;  and  it  was  a  question  on  which 
they  felt  themselves  specially  called  on 
to  act  as  the  guardians  of  the  ceremo- 
nies of  religion. 

25.  Why  baptizest  thou  then,  &lc. 
Baptism  on  receiving  a  proselyte  from 
heathenism  was  common  before  the 
time  of  John.  But  it  was  not  custo- 
mary to  baptize  a  Jew.  John  had 
changed  the  custom.  He  baptized  all; 
and  they  were  desirous  of  knowing  by 
what  authorhy  he  made  such  a  changt 


CHAPTER  I. 


193 


if  thou  be  net  that  Christ,  nor  Elias, 
neither  that  prophet  ] 

26  John  answered  them,  saying, 
I  baptize  with  water:  but  there 
standeth  one  *  among  you,  whom 
ye  know  not : 

87  He  it  is,  who,  coming  after 

eMal.3.1. 


in  the  religious  custom  oi  the  nation. 
They  presumed  from  the  fact  that  he 
introduced  that  change  that  he  claimed 
to  be  a  prophet,  or  the  Christ.  They 
supposed  that  no  one  would  attempt  it 
without  pretending  at  least  authority 
from  heaven.  As  he  disclaimed  the 
character  of  Christ,  and  of  the  prophet, 
they  asked  whence  he  derived  his  au- 
thority. As  he  had  just  before  applied 
to  himself  a  prediction  that  they  all 
considered  as  belonging  to  the  forerun- 
ner of  Christ,  they  migfit  have  under- 
stood wky  he  did  "it.  But  they  were 
bUnd,  and  manifested^  as  all  sinners  do, 
a  remarkable  slowness  in  understand- 
ing the  plainest  cases  in  religion. 

26.  I  baptize.  He  did  not  deny  it. 
Nor  did  he  condescend  to  state  his  au- 
thority. Tkat  he  had  given.  He  admit- 
ted that  he  had  introduced  an  important 
change  in  the  ntes  of  religion.  And  he 
goes  on  to  tell  them  that  this  was  not 
aU,  Greater  and  more  important  changes 
would  soon  take  place  without  their  au- 
thority. The  Messiah  was  about  to 
come,  and  the  power  was  about  to  de- 
part from  their  hands.  ^  There  sta7id- 
eth  one.  There  is  one.  '^\  Among  you. 
In  the  midst  of  you.  He  is  undistin- 
guished among  the  multitude.  The 
Messiah  had  already  come,  and  vras 
about  to  be  manifested  to  the  people. 
It  was  not  until  the  next  day  (ver.  29) 
that  Jesus  was  manifested,  or  pro- 
claimed as  the  Messiah.  But  it  is  not 
improbable  that  he  was  then  among  the 
people  that  were  assembled  near  the 
Jordan,  and  m.ingled  with  them  though 
he  was  undistinguished.  He  had  gone 
there  probably  with  the  multitudes  that 
were  attracted  by  the  fame  of  John, 
and  had  gone  v>ithout  attracting  atten- 
tion, though  his  real  object  was  to  re- 
ceive baptism  in  this  public  manner, 
and  to  be  exhibited  and  proclaimed  as 
the  Messiah.  ^  Whom  ye  know  not. 
Jesus  was  not  yet  declared  publicly  to 
be  the  Christ.  Though  it  is  probabje 
that  he  was  then  among  the  multitude, 

V:>L.  II.  — 17 


me,  is  preferred  before  me,  whose 
shoe's  latr'het  I  am  not  worthy  to 
unloose. 

28  The<5e  things  were  done  in 
Bethabara,  ^  beyond  Jordan,  where 
John  was  baptizing. 

29  The  next  day,  John  seeth  Je- 

b  Juclg,?  'a. 

yet  he  was  not  known  as  the  Messiah. 
We  may  hence  learn:  1st.  That  there 
is  often  great  excellency  in  the  world 
that  is  obscure,  undistinguished,  and 
unknown.  Jesus  was  near  to  all  that 
people,  but  they  were  not  conscious  of 
his  presence,  and  he  was  retired  and 
obscure.  Though  the  greatest  person- 
age ever  in  the  world,  yet  he  was  not 
externally  distinguished  from  others. 
2d.  Jesus  m.ay  be  near  to  men  of  the 
world,  and  yet  they  know  him  not. 
He  is  every  where  by  his  Spirit,  yet 
few  know  it,  and  few  are  desirous  of 
knowing  it. 

27.  Whose  shoe's  lafchet.  Note, 
Matt.  iii.  11.  The  latchet  of  sandals 
was  the  string  or  thong  by  which  they 
were  fastened  to  the  feet.  To  unloose 
them  was  the  office  of  a  servant,  and 
John  means,  therefore,  that  he  was 
unworthy  to  perform  the  lowest  office 
for  the  Messiah.  This  was  remarkable 
humiUty.  John  was  well  known.  He 
was  highly  honored.  Thousands  came 
to  hear  him.  Jesus  was  at  that  time 
unknov/n.  But  John  was  unworthy  to 
perform  the  humblest  office  for  Jesus. 
So  we  all  should  be  \^illing  to  lay  all 
that  we  have  at  the  feet  of  Christ,  and 
feel  that  we  are  unworthy  to  be  his 
lowest  servants. 

28.  In  Bethabara.  Almost  all  the 
ancient  manuscripts  and  versions  in- 
stead of  Bethabara  here  have  Bethany, 
and  this  is  doubtless  the  true  reading. 
There  was  a  Bethany  about  two  miles 
east  of  Jerusalem,  but  there  was  also 
another  in  the  tribe  of  Reuben,  on  the 
east  side  of  the  river  Jordan,  and  in  this 
place  pi-obably  John  was  baptizing.  It 
is  about  twelve  miles  above  Jericho. 
^  Beyo'iid  Jordan.  On  the  east  side  of 
the  river  Jordan. 

29.  The  next  day.  The  day  alter  the  ^ 
Jews  made  inquiry  whether  he  was  the 
Christ.  ^  Behold  the  Lamb  of  God.  A 
lamb  among  the  Jews  was  killed  and 
eaten  at  tho  passover,  to  commemorate 
theii-  deliverance  from  Egypt.    Ex.  xii. 


194 


JOHN. 


[A.  D.  26. 


SU8  coming  unto  him,  and  saith, 
Behold  the  Lamb  "  of  God,  which 
'  taketh  ^  away  the  sin  of  the  world  ! 

30  This  is  he  of  whom  I  said, 
After  me  cometh  a  man  which  is 
preferred  before  me  :  for  he  was 
before  me. 

21  And  I  knew  him  not :  but 
that  he  should  be  made  manifest  to 
Israel,  therefore  am  I  come  baptiz- 
ing with  water. 

32  And  John  bare  record,  saying, 


ffiEx.12.3.    Is^3.7,ll-    Re.5.6. 
eth.    He.9^. 


or,  bear- 


A  lamb  was  ofiered  in  the  temple  every 
morning  and  evening,  as  a  part  of  the 
daily  worship.  Ex.  xxLx.  38,  39.  The 
Messiah  was  predicted  as  a  Iamb  led  to 
the  slaughter,  to  show  his  patience  in 
his  sufferings,  and  readiness  to  die  for 
man.  Isa.  liii.  7.  A  lamb  among  the 
Jews  was  also  an  emblem  of  patience, 
meekness,  gentleness.  On  all  these 
accounts,  rather  than  on  any  one  of 
them  alone,  Jesus  was  called  f he  Lamb. 
He  was  innocent  (1  Pet.  ii.  23 — 25) ;  he 
was  a  sacrifice  for  sin — the  substance 
represented  by  the  daily  offenng  of  the 
lamb,  and  slain  at  the  usual  time  of  the 
evening  sacrifice  (Luke  xxiii.  44 — 4G) ; 
and  he  was  what  was  represented  by 
the  passover,  turning  away  the  anger 
of  God,  and  saving  us  by  his  blood  from 
vengeance  and  eternal  dealh.  1  Cor. 
V.  7.  IT  Of  God.  Appointed  by  God, 
approved  by  God,  and  most  dear  to 
him.  The  sacrifice  which  he  c/tose,  and 
which  he  approves  to  save  men  from 
death.  ^  Which  faJ;ethaiva>/ .  This  de- 
notes his  bearing  the  sins  of  the  v/orld, 
or  the  sufferings  which  made  an  atone- 
ment for  sin.  Compare  Isa.  liii.  4.  1 
John  iii.  5.  1  Pet.  ii.  24.  He  takes 
away  sin  by  hearing  or  sufterin^  in  his 
own  body  the  pains  which  God  ap- 
pointed to  show  his  sense  of  the  evil  of 
ein,  thus  magnifying  the  law,  and  ren- 
dering it  consistent  for  Hirn  to  pardon. 
Rom.  iii.  24,  25.  IF  Of  the  world.  Of 
all  mankind,  Jew  and  Gentile.  His 
work  was  not  to  be  confined  to  the  Jew, 
but  was  also  to  benefit  the  Gentile  ;  it 
was  not  confined  to  any  one  part  of  the 
world,  but  was  designed  to  open  the 
way  of  pardon  to  all  men.  He  was  the 
propitiation  for  the   sins  of  the  whole 


I  saw  the  Spirit  descending  from 
heaven  like  a  dove,  and  it  abode 
upon  him. 

33  And  I  knew  him  not :  but  he 
that  sent  me  to  baptize  with  water, 
the  same  said  unto  me.  Upon  whom 
thou  shalt  see  the  Spirit  descending, 
and  remaining  <"  on  him,  the  same  is 
he  which  baptizeth  ^  with  the  Holy 
Ghost. 

34  And  I  savr,  and  bare  record 
that  this  is  the  Son  of  God. 


2>Ac.l3..39.    lPe.2.24.    Re.1.5. 
d  Ac.1.5.  2.4. 


cc.3.34 


world.  1  John  ii.  2.  See  Notes  on  2 
Cor.  V.  15. 

31 .  I  knew  him  not.  John  v.'as  not  per- 
I  sonulhj  acquainted  with  Jesus.  Though 
i  they  were  remotely  related  to  each 
'  other,  yet  it  seems  that  they  had  no 

personal  acquaintance."  John  had  lived 
chiefly  in  the  hill  country  of  Judea.' 
Jesus  had  been  employed  with  Joseph 
at  Nazareth.  Until  Jesus  came  to  be 
baptized  by  John  (Matt.  iii.  13,  14),  it 
seems  that  he  had  no  acquaintance  with 

I  him.  He  understood  that  he  was  to 
atmouuce  that  the  Messiah  was  about 
to  appear.  He  was  sent  to  proclaim 
his  coming,  but  he  did  not  personally 
know  Jesus,  or  that  he  was  to  be  the 
Messifih.  This  proves  that  there  could 
have  been  no  collusion  or  agreement 
between  them  to  impose  on  the  people. 
'^Should  he  made  manifest.  That  the 
Messiah  should  be  exhibited  or  made 
Icnown.     He  came  to  prepare  the  way 

j  for  the  Messiah,  and  it  noio  appeared 
that  the  Messiah  was  Jesus  of  Naza- 
reth.    IT  To  Israel.     To  the  Jews. 

32.  Bare  record.  Gave  testimony. 
^  /  saw  the  Spirit,  &c.  See  Note, 
Matt.  iii.  16.  17. 

33.  34.  T'/te  same  said,  &c.  This 
was  the  sign  by  which  he  was  to  know 
the  Messiah,  lie  was  to  see  the  Spirit 
descending  hke  a  dove,  and  abiding  on 
him.  It  does  not  follow,  however,  that 
he  had  no  ijitimaiion  before  this  that 
Jesus  was  the  Christ,  but  it  nieans  that 
by  this  he  should  ijifallibly  know  it. 
P>om  Matt.  iii.  13.  14,  it  seems  lhat 
John  supposed,  before  the  baptism  of 
Jesus,  that  he  claimed  to  be  the  Mes- 
siah, and  that  he  believed  it.  But  the 
mfallThle,  certain  testimony  in  the  case. 


A.D.26.J 


CHAPTER  I. 


195 


35  Again,  the  next  day  after,  John 
stood,  and  two  of  his  disciples  ; 

36  And  looking  upon  Jesus  as  he 
walked,  he  saith.  Behold  the  Lamb 
of  God  ! 

was  the  descent  of  the  Holy  Spirit  on 
him  at  his  baptism.  ^  That  this  is  the 
Son  of  God.  This  was  distinctly  de- 
clared by  a  voice  from  heaven  at  his 
baptism.  Matt.  iii.  17.  This  John 
heard,  and  testified  that  he  had  heard  it. 

35.  The  ?iext  day.  The  day  after  his 
remarkable  testimony  that  Jesus  was 
the  Son  of  God.  This  testimony  of 
John  is  reported  because  it  was  the 
main  design  of  the  Evangelist  to  show 
that  Jesus  was  the  Messiah.  To  do 
this,  he  adduces  the  decided  and  re- 
peated testimony  of  John  the  Baptist. 
This  was  impartial  and  decided  evidence 
in  the  case,  and  hence  he  so  particularly 
dwells  upon  it.  ^  John  stood.  Or,  was 
standing.  This  was  probably  apart 
from  the  multitude.  IT  Tico  of  his  dis- 
ciples. One  of  these  was  Andrew  (ver. 
40) ;  and  it  is  not  improbable  that  the 
other  was  the  writer  of  this  Gospel. 

3b.  Looking  upo?i  Jesus,  &.C.  Fixing 
his  eyes  intently  upon  him.  Singhng 
him  out  and  regarding  him  with  special 
attention.  Contemplating  him  as  the 
long-expected  IMessiah  and  Deliverer 
of  the  world.  In  this  way  should  all 
ministers  fix  the  eye  on  the  Son  of  God, 
and  direct  all  others  to  him.  ^  As  he 
walked.     While  Jesus  was  walking. 

37.  They  followed  Jesus.  They  had 
been  the  disciples  of  John.  His  office 
was  to  point  out  the  Messiah.  When 
that  was  done,  they  left  at  once  their 
master  and  teacher,  John,  and  followed 
the  long-expected  Messiah.  This  shows 
that  John  was  sincere  ;  that  he  was  not 
desirous  of  forming  a  party,  or  of  build- 
ing up  a  sect ;  that  he  was  willing  that 
all  his  followers  should  follow  Oluist. 
The  object  of  ministers  should  not  be 
to  build  up  themselves.  It  is  to  point 
men  to  the  Saviour.  And  ministers, 
however  popular  or  successful,  should 
be  willing  that  their  disciples  should 
look  to  Christ  rather  than  to  them ; 
nay,  should  forget  them,  and  look  away 
from  them,  to  tread  in  the  footsteps  of 
the  Son  of  God.  And  the  conduct  of 
these  disciples  shows  us  that  we  should 
forsake  all  and  follow  Jesus  v/hen  he 
e  pointed  out  to  us  as  the  Messiah. 


37  And  the  two  disciples  heard 
him  speak,  and  they  followed  Jesus. 

38  Then  Jesus  turned,  and  saw 
them  following,  and  saith  unto 
them,  What  seek  ye  1     They  said 


We  should  not  delay  nor  debate  the 
matter,  but  leave  at  once  all  our  old 
teachers  and  guides,  and  follow  the 
Lamb  of  God.  And  we  should  do  that, 
too,  though  to  the  world  the  Lord  Jesus 
may  appear,  as  he  did  to  the  multitude 
of  the  Jews,  as  poor,  unknown,  and 
despised.  Reader,  have  you  left  all  and 
followed  him  ?  Have  you  forsaken  all 
the  guides  of  false  philosophy  and  de- 
ceit, of  sin  and  infidelity,  and  committed 
yourself  to  the  Lord  Jesus  Christ  ? 

38.  What  seek  ye  ?  This  was  not 
asked  to  obtain  information.  Compare 
ver.  4S.  It  was  not  a  harsh  reproof, 
forbidding  them  to  follow  him.  Com- 
pare Matt.  xi.  28 — 30.  It  was  a  kind 
inquiry  respecting  their  desires  ;  an  in- 
vitation to  lay  open  their  mind,  to  state 
their  wishes,  and  to  express  all  their 
feelings  respecting  the  Messiah  and 
their  own  salvation.  We  may  learn, 
1st.  That  Jesus  regards  the  first  incU- 
nations  of  the  soul  to  follow  him.  He 
turned  towards  these  disciples,  and  he 
will  incline  his  ear  to  all  who  begin  to 
approach  him  for  salvation.  2d.  Jesua 
is  ready  to  hear  their  requests,  and  to 
answer  them.  3d.  Ministers  of  the  gos- 
pel, and  all  other  Christians,  should  be 
accessible,  kind,  and  tender,  towards 
all  who  are  inquiring  the  way  to  hfe. 
In  conformity  Vv-ith  their  Master,  they 
should  be  willing  to  aid  all  those  who 
look  to  them  for  guidance  and  help  in 
the  great  work  of  their  salvation.  ^  Rah- 
hi.  This  was  a  Jewish  title  conferred 
somewhat  as  the  thle  of  Doctor  of  Di- 
vinity now  is,  and  meaning  literally 
master.  Our  Saviour  solemnly  forbade 
his  disciples  to  wear  that  title.  See 
Notes  on  Matt,  xxiii.  8.  The  fact  that 
John  interpreted  this  word  shows  that 
he  wrote  his  Gospel  not  for  the  Jews 
only,  but  for  those  who  did  not  under- 
stand the  Hebrew  language.  It  is  sup- 
posed to  have  been  written  at  Ephesus. 
^  Where  dwdlest  thou  ?  This  question 
they  probably  asked  him  in  order  to 
signify  their  wish  to  be  with  him,  and 
to  be  "instructed  by  him.  They  wished 
more  fully  to  Hsten  to  him  than  they 
could  now  by  the  wayside.    They  were 


,96 


JOHN. 


[A.  D.  26. 


unto  him,  Rabbi,  (which  is  to  say, 
being  interpreted,  Master,)  where 
dwellest  ^  thou  1 

39  He  saith  unto  them.  Come 
and  see.  They  came  and  saw 
where  he  dwelt,  and  abode  with 
hini  that  day  :  for  it  was  about  ^  the 
tenth  hour. 

40  One  of  the  two  which  heard 
John  speak^  and  followed  him,  was 
Andrew,  Simon  Peter's  brother. 


1  or,  abidest. 
night. 


2  That  teas,  2  hours  before 


unwilling  to  interrupt  him  in  his  travel- 
ling. Religion  teaches  men  true  polite- 
ness, or  a  disposition  to  consult  the  con- 
venience of  others,  and  not  improperly 
to  molest  them,  or  to  break  in  upon 
them  when  engaged.  It  also  teaches 
us  to  desire  to  be  with  Christ ;  to  seek 
every  opportunity  of  communion  with 
him,  and  chiefly  to  desire  to  be  with  him 
where  he  is  when  we  leave  this  world. 
Compare  Phil.  i.  23. 

39.  Come  and  see.  This  was  a  kind 
and  gracious  answer.  He  did  not  put 
them  oif  tosome  future  period.  Then, 
as  now,  he  was  willing  that  they  should 
come  at  once  and  enjoy  the  full  oppor- 
tunity which  they  desired  of  his  conver- 
eation.  Jesus  is  ever  ready  to  admit 
those  who  seek  him  to  his  presence  and 
favor.  ^  Abode  with  him.  Remained 
with  him.  This  was  probably  the 
dwelling  of  some  friend  of  Jesus.  His 
usual  home  was  at  Nazareth.  IT  The 
tenth  hour.  The  Jews  divided  their  day 
into  twelve  equal  parts,  beginning  at 
sunrise.  If  John  used  their  mode  of 
computation,  it  was  about  four  o'clock, 
P.  M.  The  Romans  divided  time  as 
we  do,  beginning  at  midnight.  If  John 
used  their  mode,  it  was  about  ten 
o'clock  in  the  forenoon.  It  is  not  cer- 
tain which  he  used. 

41.  He  first  jindeth.  He  found  him 
and  told  him  about  Jesus  before  he 
brought  him  to  Jesus.  ^  We  have  found 
the  Messias.  They  had  learned  from 
the  testimony  of  John,  and  now  had 
been  more  fully  convinced  from  con- 
versation with  jesus,  that  he  was  the 
Messiah.  The  word  Messiah,  or  Mes- 
sias, is  Hebrew,  and  means  the  same 
as  the  Greek  word  Christ,  anointed. 
See  Note,  Matt.  i.  1.  From  the  con- 
duct of  Andrew  we  mai:  learn  that  it  is 


41  He  first  findeth  his  own  bro- 
ther Simon,  and  saith  unto  him, 
We  have  found  the  Messias,  which 
is,  being  interpreted,  ^  the  Christ. 

42  And  he  brought  him  to  Jesus. 
And  when  Jesus  beheld  him,  he 
said.  Thou  art  Simon  the  son  of 
Jona  :  Thou  "  shalt  be  called  Ce- 
phas, which  is,  by  interpretation,  * 
A  stone. 

43  The    day    following,    Jesus 
^or,  the  anointed.       a  Matt. 16. 18.        *  or, 

Peter. 

;  the  nature  of  religion  to  desire  that 
j  others  may  possess  it.  It  does  not  lead 
!  us  to  monopolize  it,  or  to  hide  it  undei 
I  a  bushel ;  but  it  seeks  that  others  also 
I  may  be  brought  to  the  Saviour.  It  does 
I  not  wait  for  them  to  come,  but  it  goes 
!  for  them  ;  it  seeks  them  out,  and  tells 
them  that  a  Saviour  is  found.  Young 
converts  should  seek  their  friends  and 
I  neighbors,  and  tell  them  of  a  Saviour ; 
j  and  not  only  their  relatives,  but  the  sal- 
:  vation  of  the  whole  world,  that  all  may 
'  come  to  Jesus  and  be  saved. 
I  42.  Cephas.  This  is  a  Syriac  word, 
;  meaning  the  same  as  the  Greek  word 
I  Peter,  a  stone.  See  Note,  Matt,  xvi, 
I  17.  The  stone,  or  rock,  is  a  symbol  oj 
:  firmness  and  steadiness  of  character— a 
i  trait  in  Peter's  character  after  the  as- 
;  cension  of  Jesus  that  was  very  remark- 
!  able.  Before  the  death  of  Jesus  he  was 
j  rash,  heaulong,  variable  ;  and  it  is  one 
I  proof  of  the  omniscience  of  Jesus  that 
I  he  saw  that  Peter  would  possess  a 
j  character  that  would  be  expressed  ap- 
j  propriately  by  the  word  rocJc.  The 
I  word  Jona  is  a  Hebrew  word,  whose 
i  original  signification  is  a  dove.  It  may 
I  be  that  Jesus  had  respect  to  that  when 
he  gave  Simon  the  name  Peter.  '  You 
now  bear  a  name  emblematic  of  timid- 
I  ity  and  inconstancy.  You  shall  be 
I  called  by  a  name  denoting  firmness  and 
,  constancy.' 

j      43.    Would  so  forth.     Was  about  to 
I  go.     11^  Into  Galilee.     He  was  now  in 
j  Judea,  where  he  went  to  be  baptized 
by  John.     He  was  now  about  to  return 
I  to  his  native  country.  IT  Findeth  Philip. 
I  This  does  not  refer  to  his  calling  these 
I  disciples  to  be  apostles,  for  that   took 
i  place  at  the  sea  of  Tiberias.     Matt,  iv, 
18.     But  it  refers  to  their  being  con- 
vinced that  he  was  the  Christ.     This  is 


A.  D.  26.]  CHAPTER  I. 

would  go  forth  into  Galilee,  and 
fmdeth  Philip,  and  saith  unto  him, 
Follow  me. 

44  Now  Philip  was  of  Bethsaida, 
the  city  of  Andrew  and  Peter. 

45  Philip  findeth  Nathanael,  and 
saith  unto  him,  We  have  found  him 
of  whom  jMoses  "  in  the  law,  and 
the  prophets  did  write,  Jesus  of 
Nazareth,  the  son  of  Joseph. 

a  I-u.24.27,44.       h  c.7.41. 


197 


the  object  of  this  erangelist,  to  show 
how  and  when  they  were  convinced  of 
this.  Matthew  states  the  time  and  oc- 
casion in  which  they  were  called  to  be 
apostles.  John,  the  time  in  which  they 
first  became  acquainted  with  Jesus. 
There  is,  therefore,  no  contradiction  in 
the  Evangelists. 

44.  Of  Bethsaida.  See  Matt.  xi.  21. 
^  The  city  of.  The  place  wliere  An- 
drew and  Peter  dwelt. 

45.  Moses,  in  the  law.  Moses,  in 
ihat  part  of  the  Old  Testament  which 
he  wrote,  called  by  the  Jews  the  law. 
See  Deut.  xviii.  15,  18 ;  Gen.  xlix.  10, 
iii.  15.  ^  And  the  prophets.  Isa.  liii. 
ix.  6,  7.  Dan.  ix.  24 — 27.  Jer.  xxiii. 
5,  6,  &c.  ^  Jesus  of  Nazareth,  &lc. 
They  spoke  according  to  common  ap- 
prehension. They  spoke  of  him  as  the 
son  of  Joseph  because  he  was  common- 
ly supposed  to  be.  They  spoke  of  him 
as  dwelling  at  Nazareth,  though  they 
might  not  have  been  ignorant  that  he 
was  born  at  Bethlehem. 

46.  Can  any  good  thing,  &c.  The 
character  of  Nazareth  was  proverbially 
bad.  To  be  a  Galilean,  or  a  Nazarene, 
was  an  expression  of  decided  contempt. 
John  vii.  52.  Note,  Matt.  ii.  23.  Na- 
thanael asked,  therefore,  whether  it  was 
possible  that  the  Messiah  should  come 
from  a  place  proverbially  wicked.  This 
was  a  mode  of  judging  in  the  case  not 
uncommon.  It  is  not  by  examining 
evidence,  but  by  prejudice.  Many  per- 
sons suffer  their  minds  to  be  filled  with 
prejudice  against  religion,  and  then  pro- 
nounce at  once  without  examination. 
They  refuse  to  examine,  for  they  have 
set  it  down  that  it  cannot  be  true.  It 
matters  not  where  a  teacher  comes 
from,  or  what  is  the  place  uf  his  birth, 
provided  he  be  authorized  of  God,  and 
qualified  for  his  work.  ^  Come  and 
see.     This  was  the  best  wav  to  answer 

17* 


46  And  Nathanael  said  unto  him, 
*  Can  there  any  good  thing  come 
out  of  Nazareth  T  Philip  saith  unto 
him,  Come  and  see. 

47  Jesus  saw  Nathanael  coming 
to  him,  £Liid  saith  of  him,  Behold,  * 
an  Israelite  indeed,  in  whom  is  no 
guile  ! 

48  Nathanael  saith  unto  him, 
Whence  knowest  thou  me  1     Jesus 

cFs.3-2.2.    Ro.2.28,29. 


Nathanael.  He  did  not  sit  down  to 
reason  with  him,  or  speculate  about 
the  possibihty  that  a  good  thing  could 
come  from  Nazareth  ;  but  he  asked  him 
to  go  and  examine  for  himself,  to  see 
the  Lord  Jesus,  to  hear  him  converse, 
to  lay  aside  his  prejudice,  and  to  judge 
from  a  fair  and  candid  examination. 
So  we  should  beseech  sinners  to  lay 
aside  their  prejudices  against  religion, 
and  to  be  Christians,  and  thus  make 
trial  for  themselves.  If  men  can  be 
persuaded  to  come  to  Jesus,  all  their 
petty  and  foohsh  objections  against  re- 
ligion will  vanish.  They  wall  be  satis- 
fied from  their  own  experieiice  that  it  is 
true,  and  in  this  way  only  will  they 
^  ever  be  satisfied. 

j      47.  An  Israelite  indeed.     One  who  is 
I  really  an  IsraeUte,  not  by  birth  only, 
i  but  one  worthy  of  the  name.    One  who 
I  possesses  the  spirit,  the  piety,  and  the 
integrity,    which   befit  a   man  who   is 
I  really  a  Jew,  who  fears  God  and  obeys 
i  his  law.     Compare  Rom.  ix.  6;  ii,   28, 
j  29.     IT  No  guile.     No  deceit,  no  fraud, 
no  hypocrisy.     He  is  really  what  he 
I  professes  to  be,  a  Jew,  a  descendant  of 
i  the  Patriarch  Jacob  ;  fearing  and  serv- 
ing  God.      He    makes  no  profession 
which  he  does  not  believe  and  live  up 
to.     He  does  not  say  that  Nathanael 
was  without  guilt  or  sin,  but  that  he 
had  no  disguise,  no  trick,   no  deceit. 
He  was  sincere  and  upright.    This  was 
a  most  honorable  testimony  to  be  borne 
I  of  this  man.     How  happy  would  it  be 
if  he  who  knows  the  hearts  of  all  as  he 
!  did  that  of  Nathanael,  could  bear  the 
i  same  testimony  of  all  who  profess  the 
j  religion  of  the  gospel ! 
j      48.    Whence  knowest  thou  me  ?     Na- 
thanael was  not  yet  acquainted  with  the 
divinity  of  Christ,  and  supposed  that  he 
had  been  a  stranger  to  him.     Hearing 
1  him  express  a  favorable  opinion  of  him< 


198 


JOHN. 


[A.  D.  2G 


answered  and  said  unto  him,  Before 
that  Philip  called  thee,  ^vhen  thou 
wast  under  the  fig-tree,  I  saw  "  thee. 
49  Nathanael  answered  and  saith 
unto  him.  Rabbi,  thou  *  art  the  Son 
of  God ;  thou  art  the  King  "  of  Is- 
rael. 

a  Ps.139.1,2.      b  Matt.14.33.  c.20.28,29, 

he  naturally  inquired  by  what  means 
he  had  any  knowledge  of  him.  His 
conscience  testified  to  the  truth  of 
what  Jesus  said,  that  he  had  no  guile, 
and  he  was  anxious  to  know  whence  he 
had  learned  his  character.  IT  Before 
that  Philip  called  thee.  See  verse  45. 
T  When  thou  wast  under  the  fig-tree. 
It  is  evident  that  it  was  from  something 
that  occurred  under  the  fig-tree  that  Je- 
sus judged  of  his  character.  What  that 
was  is  not  recorded.  It  is  not  improb- 
able that  Nathanael  was  accustomed  to 
retire  to  the  shade  of  a  certain  tree, 
perhaps  in  his  garden,  or  in  a  grove, 
for  the  purpose  of  meditation  and  pray- 
er. The  Jews  were  much  in  the  habit 
of  selecting  such  places  for  private  de- 
votion, and  in  such  scenes  of  stillness 
and  retirement  there  is  something  pe- 
cuharly  favorable  for  meditation  and 
prayer.  Our  Saviour  also  worshipped 
in  .such  places.  Compare  John  xviii. 
2  ;  Luke  vi.  12.  In  that  place  of  re- 
tirement it  is  not  improbable  that  Na- 
thanael was  engaged  in  private  devo- 
tion. IT  I  saw  thee.  It  is  clear  from 
the  narrative  that  Jesus  did  not  mean 
to  say  that  he  was  bodily  present  with 
Nathanael,  and  saw  him  ;  but  he  knew 
his  thoughts,  his  desires,  his  secret 
feelings,  and  wishes.  In  this  sense 
Nathanael  understood  him.  We  may 
learn,  1st.  That  Jesus  sees  in  secret, 
and  is  therefore  divine.  2d.  That  he 
sees  us  when  we  little  think  of  it.  3d. 
That  he  sees  us  especially  in  our  private 
devotions,  hears  our  prayers,  and  marks 
our  meditations.  And  4th.  That  he 
judges  of  our  character  chiefly  by  our 
private  devotions.  Those  are  secret ; 
the  world  sees  them  not ;  and  in  our 
closets  we  show  what  we  are.  How 
does  it  become  us,  therefore,  to  seek 
that  our  secret  prayers  and  meditations 
be  without  guile  and  hypocrisy,  and 
such  as  Jesus  will  approve  I 

49.  Rahhi.  Master  —  appUed  appro- 
priately to  Jesus,  and  to  no  one  else. 
Matt,  xxiii.  10.    IF  The  Son  of  God.    By 


50  Jesus  answered  and  said  unto 
him.  Because  I  said  unto  thee,  I 
saw  thee  under  tlie  fig-tree,  believest 
thou  1  Thou  shalt  see  greater  things 
than  these. 

51  And  he  saith  unto  him,  Verily, 
verily,  I  say  unto  you,  Hereafter  ye 

c  iMatt.21.5.  27.11. 


this  title   he   doubtless  meant  that  he 
was  the  Messiah.     His  conscience  told 
him  that  he  had  judged  right  of  his  cha- 
racter, and  that  therefore  he  must  know 
the  heart  and  desires  of  the  mind.     If 
so,  he   could  not  be  a  mere  man,  but 
:  must    be   the    long-expected   Messiah. 
I  ^  The  King  of  Israel.     This  v/as  one 
of    the    titles    by   which    the    Messiah 
I  was  expected  ;    and  this  w^as  the  title 
j  which  was  affixed  to  his  cross.     John 
•  xix.  IS.     This  case  of  Nathanael,  John 
)  adduces  as  another  evidence  that  Jesus 
'  was  the  Christ.     The  great  object  he 
i  had  in  view  in  writing  tliis  gospel  was 
!  to  collect  the  evidence  that  he  was  the 
Messiah.    Ch.  xx.  31.     A  case,  there- 
fore, where  Jesus  searched  the  heart, 
and  where  his  knowledge  of  the  heart 
convinced  a  pious  Jev)  that  he  was  the 
Christ,  is  very  properly  adduced  as  im- 
portant testimony. 

50.   Greater  things.     Fuller  proof  of 

his  Messiahship —"particularly  what  is 

mentioned  in  the  following  verse. 

I      51.    Verily,    verily.      In  the    Greek, 

;  amen,  amen.     The  word  amen  means 

'\  fr?iZy,  certainly,  so  be  it  —  from  a  verb 

to  confirm,  to  establish,  to  be  true.     It 

I  is  often  used  in  this  gospel.     When  re- 

j  peated,  it  expresses  the  speaker's  sense 

of  the  importance  of  what  he  is  about  to 

say,  and  the  certainty  that  it  is  as  he 

I  affirms.     '^\  Ye  shall  see.     Not,  perhaps, 

j  with  the  bodily  eyes,  but  you  shall  have 

I  evidence  that  it  is  so.     The  thing  shall 

j  take  place,  and  you  shall  be  a  witness 

I  of  it.     li"  Heaveyi open.     This  is  a  figur- 

\  ative   expression,  denoting   the  confer- 

'  ring  of  favors.  Ps.  Ix.xviii.  23,  24 :  "  He 

I  opened  the  doors  of  heaven,  and  had  rain- 

j  ed  down  manna."     And  also  it  denotes 

j  tliat  God  was  about  to  work  a  miracle 

j  in  attestation  of  a  particular  thing.     See 

j  Matt.  iii.  16.     In  the   language,  here, 

there  is  an  evident  allusion  to  the  ladder 

that  Jacob  saw  in  a  dream,  and  to  the 

angels  ascending  and  descending  on  it. 

Gen.  xxviii.  12.     It  is  not  probable  that 

he  referred  to  any  particular  instance  in 


A..  D.  30.J 


CHAPTER  n. 


shall  see  heaven  *  open,   and   the 
angels  *  of  God  ascending  and  de- 
scendino-  upon  the  Son  of  man, 
CHAPTER  II. 

4ND  the  third    day    there   was 
a  marriage  in  Cana  ^  of  Gali- 
aEze.l.l.       6Ge.23.12.    Da.7.9,10.    Ac.l. 
10,1 1.      c  Jos.l9.2a  c.4.46. 

A'hich  Nathanael  should  lif-eral'ly  see 
.he  heavens  opened.  The  baptism  of 
J-esus  had  taken  place,  and  there  is  no 
other  instance  in  his  Ufe  in  ^iiich  it  is 
said  that  the  heavens  v)ere  opened, — 
"^  Angels  of  God.  Those  pure  and  holy 
beings  that  dwell  in  heaven,  and  that 
are  employed  as  ministering  spirits  to 
our  world.  Heb.  i.  14.  Good  men  are 
represented  in  the  scriptures  as  being 
rmder  their  protection,  Ps.  xci.  11,  12. 
Gen.  xxviii.  12.  They  arc  the  agents 
oy  which  God  often  expressed  his  will 
to  men.  Heb.  ii.  2.  Gal.  iii.  19.  They 
are  represented  as  strengthening  tlic 
Lord  Jesus  and  ministering  unto  him. 
Thus  they  aided  him  in  the  v.'ilderness 
(Mark  i.  13),  and  in  the  garden  (Luke 
sxii.  43) ;  and  they  were  present  when 
he  rose  from  the  dead.  By  their  ascend- 
ing and  descending  upon  him  it  is  pro- 
bable that  he  meant  that  iMathanael 
would  have  evidence  that  they  came  to 
his  aid,  and  that  he  would  have  the 
KIND  of  protection  and  aid  from  God 
which  would  show  more  fully  that  he 
was  the  Messiah.  Thus  hia  life,  his 
many  deliverances  irom  dangers,  his 
wisdom  to  confute  his  skilled  and  cuii- 
ning  adversaries,  the  scenes  of  his 
death,  and  the  attendance  of  angels  at 
his  resurrection,  may  all  be  represented 
by  the  angels  descending  upon  him. 
and  all  would  show  to  Nathanael  and 
the  other  disciples,  most  clr>arly,  that 
he  was  the  Son  of  God.  ^F  The  Son  of 
maji.  A  term  by  which  he  often  de- 
scribes himself.  It  sliows  his  humiUty, 
his  love  for  n:ian,  his  willingness  to  be 
esteemed  as  a  man.  Pliil.  ii.  G,  7. 

From  this  interview  with  Nathanael 
we  may  learn,  Ist.  That  Jesus  searches 
ihe  heart.  2d.  That  he  was  truly  the 
jvlessiah.  3d.  That  he  was  under  the 
protection  of  God.  4th.  That  if  we 
have  faith  in  Jesus,  it  will  be  continual- 
ly strengthened.  The  evidence  will 
prow  brighter  and  brighter.  5th.  That 
jf  we  believe  his  word,  we  shall  yet  see 
lull  jtroqf  tJiat  bjs  word  is  \.r\\e.     G;h. 


199 

the  mother  of  Jesua  was 


lee;  and 
there  : 

2  And  both  Jesus  was  called,  and 
his  disciples,  to  the  marriage.  ** 

3  And  *  when  they  wanted  wine, 
the  mother  of  Jesus  saith  unto  hira, 
They  have  no  wine. 

d  IIe.13.4.      c  Ec.10.19.    I3.24.ll, 


As  Jesus  was  under  the  protection  of 
God,  so  shall  all  his  friends  be.  God 
will  defend  and  save  us  also  if  we  put 
our  trust  in  him.  7th.  Jesus  applied  to 
himself  terms  expressive  of  humility. 
He  was  not  solicitous  even  to  he  called 
hy  titles  which  he  might  claim.  So  we 
should  not  be  ambitious  of  titles  and 
honors.  Ministers  of  the  gospel  most 
resemble  him  when  they  seek  for  the 
fewest  titles,  and  do  not  aim  at  distinc- 
tions from  each  other  or  their  brethren. 
See  Note  on  Matt,  xxiii.  8. 
CHAPTER  n. 

1.  And  the  third  day.  On  the  third 
day  after  his  conversation  with  Na- 
thanael. ^  Cana.  This  was  a  small 
town  about  fifteen  miles  north-west  of 
Tiberias,  and  six  miles  north-east  of 
Nazareth.  It  is  now  called  Kefer  Ken- 
na ;  is  under  the  government  of  a 
Turkish  ofhcer,  and  contains,  perhaps, 
three  hundred  inhabitants,  chiefly  Ca- 
tholics. The  natives  still  pretend  to 
show  the  place  where  the  water  was  turn- 
ed into  v\-ine,  and  even  one  of  the  large 
stone  water-pots.  Large  stone  pots  are 
said  to  be  found  there  Vv  liose  use  seems 
to  be  unknown  to  the  present  inhabit- 
ants. It  was  called  Cana  of  Galilee,  to 
distinguish  it  from  another  Cana  in  the 
tribe  of  Ephraim.  Josh.  xvi.  9.  This 
was  the  native  place  of  #Nathanael, 
John  xxi.  2.  ^  The  mother  of  Jesus. 
Mary.  It  is  not  improbable  that  she 
v.-as  a  relative  of  the  family  v;here  the 
marriage  took  place. 

2.  His  disciples.  Those  that  he  had 
made  vAien  in  Judea.  These  were 
Peter,  Andrew,  Philip,  and  Nathanael. 
They  were  not  yet  called  to  be  apostles, 
but  they  beheved  that  he  was  the  Mes- 
siah. The  miracle  wrought  here  was 
doubtless  to  convince  them  more  fully 
that  he  was  the  Christ. 

3.  When  they  wanted  imne.  A.  raar- 
.  riage  feast  among  the  Jcm's,  was  com. 
j  mo^nly  observed  for  seven  or  eight  days. 
I  It  is  not  probable  that  there  would  be  a 
J  want  of  wine,  at  th^  marriage  itself,  and 


200 


JOHN. 


[A.  D.  30, 


4  Jesus  saith  unto  her,  Woman, 
what  have  I  to  do  with  thee  1  Mine 
hour  is  not  yet  come. 

5  His  mother  saith  unto  the  ser- 
vants, Whatsoever  *  he  saith  unto 
you,  do  if. 

a  Lu.5.5^ 

it  is  possible,  therefore,  that  Jesus  came 
there  some  time  during  the  marriage  j 
feast.  IF  They  have  no  wine.  It  is  not 
known  why  Mary  told  this  to  Jesus.  It 
would  seem  that  she  had  a  belief  that 
he  M-as  able  to  supply  it,  though  he  had 
as  yet  worked  no  miracle. 

4.   Woman.  This  term,  as  used^here, 
seems  to  imply  reproof,  as  if  she  was 
interfering  in  that  which  did  not  proper- 
ly concern  her.     But  it  is  evident  that 
no  such  reproof  or  disrespect  was  in- 
tended by  the  use  of  the  term  looman 
instead  of  mother.     It  is  the  same  terra 
by  which  he  tenderly  addressed  Mary 
Magdalene   after  his  resurrection  (ch. 
XX.  15),  and  his  mother  when  he  was  on 
the  cross.    Ch.  xi.x.  26.     Compare  also 
Matt.  XV.  28 ;    John  iv.  21  ;    1  Cor.  vii. 
16.     IT  What  have  I  to  do   with   thee? 
See  Note,  Matt.  viii.  29.     This  expres- 
sion is  sometimes  used  to  denote  indig- 
nation or  contempt.      See  Judges  xi. 
12;    2  Sam.  xvi.  10  j  1  Kings  x vii.  18. 
But  it  is  not  probable   that  it  denoted 
either  in  this  place ;  if  it  did,  it  was  a 
mild  reproof  of  Mary  for  attempting  to 
control  or  direct  him  in  his  power  of 
working  miracles.   Most  of  the  ancients 
supposed  this  to  be  the  intention  of  Je- 
sus,   The  words  sound  to  us  harsh,  but 
they  m.ight  have  been  spoken  in  a  te?i- 
der  manner,  and  not  have  been  intend- 
ed as  a  reproof     It  is  clear  that  he  did 
not  intend  to  refuse  to  provide  wine,  but  : 
only  to  delay  it  a  lifJe  ;  and  the  design  ; 
was,  therefore,  to  compose  the  ansiely  j 
of  Mary,  and  to  prevent  her  being  so-  ; 
hchous  about  it.    It  may,  then,  be  thus  ' 
expressed  :    '  My  mother,  be  not  anx-  j 
ious.     To  you  and  to  me  this  should  ; 
not  be  a  matter  of  solicitude.     The  pro-  ' 
per  time  for  my  interfering  has  not  yet  j 
come.     ^Vhen  that  is  come,  I  will  fur-  j 
nish  a  supply.     And  in  the  mean  time, 
neither  you  nor  I  should  be  solicitous.'' 
Thus  understood,  it  is  so  far  from  being- 
a  harsh  voroof,  that  it  was  a  mild  ex-  j 
hortation  for  her  to  dismiss  her  fears,  j 
and  to  put  proper  trust  in  him.    t  Mine  \ 
hour,  &< .     My  time.     The  proper  time  ; 


6  And  there  were  set  there  six 
water-pots  of  stone,  after  the  manner 
of  the  purifying^  of  the  Jews,  con- 
taining two  or  tliree . hrkins  apiece. 

7  Jesus  saith  unto  them,  Fill  the 
water-pots  Avith  water.  And  they 
filled  them  up  \o  the  brim. 


for  my  interposing.  Perhaps  the  wine 
was  not  yet  eiilirely  exhausted.  The 
wine  had  begun  to  fail,  but  he  would 
not  work  a  miracle  until  it  was  entirely 
gone,  that  the  miracle  might  be  free 
irom  all  pot^sibility  of  suspicion.  It  doea 
not  mean  that  the  proper  time  for  his 
working  a  miracle,  or  entering  on  his 
public  work,  had  not  come  ;  but  that 
the  proper  time  for  his  interposing  there. 
had  not  arrived. 

5.  His  mother  saith,  &.C.  It  is  evi- 
dent from  this  verse  that  his  mother  did 
not  understand  what  he  had  said  as  a 
harsh  reproof  and  repulse,  but  as  an 
indication  of  his  willingness,  at  the  pro- 
per time,  to  furnish  wine.  In  all  this 
transaction  he  evinced  the  proper  feel- 
ings of  a  son  towards  a  mother. 

6.  Six -water-pots  of  stone.  Made  of 
stone ;  or,  as  we  should  say,  stone 
ware.  IT  After  the  manner.  After  the 
usual  custom.  '^  Of  the -purifying .  Of 
the  xcashings  or  ablutions  of  the  Jews. 
They  were  placed  there  after  the  usual 
manner  of  the  Jews,  for  the  various 
washings  and  minute  rites  of  purifying 
themselves  at  their  feasts.  They  were 
for  the  purpose  of  washing  the  hands 
before  and  after  eating  (Matt.  xv.  2), 
and  for  the  formal  v^'ashing  of  vessels 
and  even  articles  of  furniture.  Luke 
xi.  39.  Mark  vii.  3,  4.  IF  Two  or  three 
frki7is.  It  is  not  quite  certain  what  is 
meant  here  by  the  word  firkins.  It  is 
probable  that  the  measure  intended  is 
the  Hebrew  hath,  containing  about  seven 
gallons  and  a  half  If  so,  the  quantity 
of  wine  was  very  considerable. 

7.  With  water.  This  was  done  by 
the  servants  employed  at  the  feast.  It 
v/as  done  by  thrm  so  that  there  might 
be  no  opportuiuty  of  saying  that,  the 
disciples  of  Jesus  had  tilled  them  with 
wine  to  produce  the  ajrpearance  of  a 
miracle.  In  this  case  there  could  be 
no  deception.  The  quantity  was  very 
considerable.  The  servants  would  know 
whether  the  xcine  or  water  had  been 
put  in  these  vessels.  It  could  not  be 
believed  that   iltjsy  had  the  power  o? 


A.  D.  30.] 


CHAPTER  TI. 


201 


8  And  he  saitli  unto  them,  Draw 

•  out  now  and  bear  unto  the  governor 

*  of  the  feast.     And  they  bare  it. 

9  When  the  ruler  of  the  feast 
had  tasted  the  water  that  was  made 

cEc.9.7.      tRo.13.7. 

disposition  to  impose  on  others  in  this 
manner.  And  the  way  was  therefore 
clear  for  the  proof  that  Jesus  had  really 
changed  what  was  known  to  be  water 
mto  wine.  IT  To  the  brim.  To  the  top. 
Full.  So  that  no  wi?ie  could  be  poured 
in  to  giye  the  appearance  of  a  mixture. 
Further,  vessels  were  used  for  this 
miracle  in  which  wine  had  not  been 
kept.  These  pots  were  never  used  to 
put  wine  in,  but  simply  to  keep  ivater 
in  for  the  various  purposes  of  ablution. 
A  large  number  was  used  on  this  occa- 
sion, because  there  were  many  guests. 

8.  Draw  out  now.  This  command 
was  given  to  the  servants.  It  showed 
that  the  miracle  had  been  immediately 
wrought.  As  soon  as  they  were  filled, 
the  servants  were  directed  to  take  to  the 
governor  of  the  feast.  Jesus  made  no 
parade  about  it,  and  it  does  not  even 
appear  that  he  approached  the  water- 
pots.  He  willed  it,  and  it  was  done. 
This  was  a  clear  exertion  of  his  divine 
power,  and  made  in  such  a  manner  as 
to  leave  no  doubt  of  its  reahty.  ^  The 
governor.  One  who  presided  on  the 
occasion.  The  one  who  stood  at  the 
head,  or  upper  end  of  the  table.  He 
had  the  charge  of  the  entertainment, 
provided  the  food,  gave  directions  to  the 
servants,  &c. 

9.  And  knetv  not  whence  it  roas.  This 
IS  said  probably  to  indicate  that  his 
judgment  was  not  biassed  by  any  favor, 
or  wa?it  of  favor  towards  Jesus.  Had 
he  known  what  was  done,  he  would 
have  been  less  likely  to  have  judged 
impartially.  As  it  is,  we  have  his  tes- 
timony that  this  was  real  wine,  and  of 
so  line  a  body  and  flavor  as  to  surpass 
tliat  which  had  been  provided  for  the 
occasion.  Every  thing  in  this  miracle 
nhows  that  there  was  no  collusion,  or 
understanding  between  Jesus  and  any 
of  the  persons  at  the  feast. 

10.  Every  man.  It  is  customary,  or 
it  is  generally  done.  IT  When  men  have 
well  drunk.  This  word  does  not  of 
necessity  mean  that  they  were  intoxi-^ 
rated,  though  it  is  usually  employed  in 
thai  sense.     It  may  mean  when  they 


wine,  and  knew  not  whenoc  it  was, 
(but  the  <=  servants  which  drew  the 
water  knew,)  the  governor  of  the 
feast  called  the  bridegroom, 

10  And    saith   unto  him,  Every 
c  Ps.  119.100.  c.7.17. 

have  drunk  sufficient ;  or  to  satiety  ;  or 
so  much  as  to  produce  hilarity,  and  to 
destroy  the  keenness  of  their  taste,  so 
that  they  could  not  readily  distinguish 
the  good  from  that  which  was  worse. 
But  this  cannot  be  adduced  in  favor  ot 
drunkenness,  even  if  it  means  to  be 
intoxicated.  For  1st.  It  is  not  said  ot 
those  who  were  present  at  that  feast, 
but  of  what  generally  occurred.  For  any 
thing  that  appears  at  that  feast,  all  were 
perfectly  temperate  and  sober.  2d.  It 
is  not  the  saying  of  Jesus  that  is  here 
recorded,  but  of  the  governor  of  the 
feast,  who  is  declaring  what  usually 
occurred  as  a  fact.  3d.  There  is  not 
any  expression  of  opinion  of  its  pro- 
priety even  by  that  governor.  4th.  It 
does  not  appear  that  our  Saviour  even 
heard  the  observation.  5th.  Still  less 
is  there  any  evidence  that  he  approved 
such  a  state  of  things,  or  that  he  de- 
signed that  it  should  take  place  here. 
Further,  the  word  translated  "well 
drunk"  cannot  be  shown  to  mean  in- 
toxication. But  it  7nay  mean  when  they 
had  drunk  as  much  as  they  judged  pro- 
per, or  as  they  desired,  then  the  other 
was  presented.  It  is  clear  that  neither 
our  Saviour,  nor  the  sacred  writer,  nor 
the  speaker  here,  expresses  any  appro- 
bation of  intemperance,  nor  is  there  the 
least  evidence  that  any  thing  of  the  kind 
occurred  here.  It  is  not  proof  that  iwe 
approve  of  intemperance,  when  we  men- 
tion, as  this  man  did,  what  occurs  usually 
among  men  at  feasts.  ^  Is  worse.  Is  Df 
an  inferior  quality.  IT  The  good  wine. 
This  shows  that  this  had  all  the  quaUties 
of  real  wine.  We  should  not  be  deceived 
by  the  phrase  " goodwine.^^  IFeusethe 
phrase  to  denote  that  it  is  good  in  pro- 
portion to  its  strength,  and  its  power  to 
intoxicate.  But  no  such  sense  is  to  be 
attached  to  the  word  here.  Pliny,  Plu- 
tarch and  Horace  describe  wine  as  good, 
or  mention  that  as  the  best  wine  which 
was  harmless,  or  innocent — poculo  vini 
i?i?ioce?itis.  The  most  useful  wine — uti- 
lissimum  vinum — was  that  which  had 
little  strength  ;  and  the  most  wholesome 
wine  —  salvbcrrimum  vi^um  —  was  tbat 


202 


JOHN. 


[A.  D.  30. 


man  at  the  beginning  doth  set  forth  !  worse  :  hut  thou  hast  kept  the  good 

good  wine ;    and  when   men   have    "  wine  until  now. 

well   drunk,   then    that  which    is        11  This   beginning   of   miracles 

a  Ps  104.15.    Pr.9.2.5. 


which  had  not  been  adulterated  by  ' '  the 
addition  of  any  thing   to   the  must   or 

juice."     Pliny   expressly  says   that   a 

'good  wine"  was  one  that  was  desti- 
tute of  spirit.  Lib.  iv.  c.  13.  It  should 
not    be   assumed,   therefore,    that   the 

"good  wine"  was  stronger  than  the 
other.  It  is  rather  to  be  presumed  that 
it  was  milder.  That  would  be  the  best 
wine  certainly.  The  wine  referred  to 
here  was  doubtless  such  as  was  com- 
monly drunk  in  Palestine.  That  was 
the  pure  juice  of  the  grape.  It  was  not 
brandied  wine  ;  nor  drugged  wine  ;  nor 
wine  compounded  of  various  substances 
such  as  we  drink  in  this  land.  The  com- 
mon wine  drunk  in  Palestine  was  that 
which  was  the  simple  juice  of  the  grape. 

We  use  the  word  ivitie  now  to  deuote 
the  kind  of  hquid  which  passes  under 
that  name  in  this  country — always  fer- 
mented, and  always  containing  a  con- 
siderable portion  of  alcohol — not  only 
the  alcohol  produced  by  fermentation, 
but  added  to  keep  it  or  make  it  stronger. 
But  we  have  no  right  to  take  that  sense 
of  the  word,  and  go  with  it  to  the  inter- 
pretation of  the  scriptures.  We  should 
endeavor  to  get  into  the  exact  circum- 
stances of  those  times ;  ascertain  pre- 
cisely what  idea  the  word  would  convey 
to  those  who  used  it  then  ;  and  apply 
that  sense  to  the  word  in  the  interpre- 
tation of  the  Bible.  And  there  is  not  the 
slightest  evidence  that  the  word  so  used 
would  have  conveyed  any  idea  but  that 
of  the  pure  juice  of  the  grape  ;  nor  the 
slightest  circumstance  meniioned  in  this 
account  that  would  not  be  fully  met  by 
such  a  supposition.  No  man  should  ad- 
duce this  instance  in  favor  of  drinking 
wine,  unless  he  can  prove  that  the  wine 
made  in  the  "  water-pots"  of  Cana  was 
just  like  the  wine  which  he  proposes  to 
drink.  The  Saviour's  example  may  be 
always  pleaded  just  .\s  it  was — but  it  is 
a  matter  of  obvious  and  simple  justice 
that  we  should  find  out  exactly  \\hat  the  ; 
example  was  before  we  plead  it.  There 
is,  moreover,  no  evidence  that  any  other 
part  of  the  water  was  converted  into 
wine  than  that  which  was  dratcn  out  of 
the  water-casks  for  the  use  of  the  guests.  , 
On  this  supposition,  certainiv-  all  tl)e 


circumstances  of  the  case  are  met,  and 
\  the  miracle  would  be  more  striking.  All 
',  that  was  needed  was  to  fm-nish  a  supply 
!  when  the  wine  that  had  beeii  prepared 
!  was  nearly  exhausted.     The  object  was 
not  to  furnish  a  large  quantity  for  future 
I  use.     The  miracle  too  would  be  more 
j  apparent  and  impressive.     On  this  sup- 
position, the  casks  would  appear  to  be 
!  filled  with  water  onli/  ;  as  it  was  drawn 
'  out,  it  was  pure  wine.  Who  could  doubt 
then  that  there  w  as  the  exertion  of  mi- 
raculous power?     All,  therefore,  that 
has  been  said  about  the  Redeemer's  fur- 
nishing a  large  quantity  of  wine  for  the 
i  newly-married  pair;  about  his  benevo- 
:  lence  in  doing  it,  &c.,  is  wholly  gratui- 
j  tous.    There  is  no  evidence  of  it  what- 
ever ;  and  it  is  not  necessary  to  suppose 
it  in  order  to  an  explanation  of  the  cir- 
,  cumstances  of  the  case. 

11.  This  beginning  of  miracles.  This 
i  his  first  pubhc  miracle.  This  is  declared 
by  the  sacred  writer  to  be  a  miracle  ; 
that  is,  an  exertion  of  divine  power,  pro- 
ducing a  change  of  the  substance  of  water 
into  wine,  which  no  human  power  could 

■  do.     ^  Marti  {est  ed  forth.   Showed.  Ex- 

■  hibited.  '^  His  glory.  His  power,  and 
proper  character  as  the  ^Messiah ;  show- 
ed  that  he  had  divine  power ;  and  thai 
God  had.cei-tainly  commissioned  him, 

:  Tliis  is  shown  to  be  a  real  miracle,  by 
the  foUowmg  considerations.  1st.  Real 
water  was  placed  in  the  vessels.     This 

\  the  servants  believed,  and  there  was  no 
possibility  of  deception.  2d.  The  wafej 
was  placed  where  it  was  not  customary 
to  keep  wine.  It  could  not  be  pretended 
that  it  was  merely  a  mixtvre  of  water 
and  wine.  3d.  It  was  judged  to  be  wine 
without  knowing  whence  it  came.  There 
was  no  agreement  between  Jesus  and 
the  governor  of  the  feast,  to  impose  on 
the  guests.  4th.  It  was  a  change  which 
nothing  but  a  divine  power  could  effect. 
He  that  can  change  tvater  into  a  sub- 
stance hke  the  juice  of  the  grape,  must 
be  clothed  with  divine  power.  *i  Believed 
on  him.  This  does  not  n^*>an  that  they 
did  not  before  believe  on  him,  but  thus 
their  fait  liwascow/rmfrf  or  strengthened. 
They  saw  a  miracle  ;  and  it  satisfied 
them  that  he  was  the  Messiah.    Before, 


A.D.  30.] 


CHAPTER  II. 


did  Jesus  in  Cana  of  Galilee,  and 
manifested  "  forth  his  glory  ;  and 
his  disciples  believed  ^  on  him. 

12  After  this   he  went  down  to 
Capernaum,   he,   and   his    mother, 
and  his  brethren,  and  his  disciples : 
a  c.1.14.      b  1  Jno.5.13. 


they  believed  on  the  testimony  of  John 
and  from  conversation  with  Jesus.  Ch. 
i.  35 — 51.  Now,  they  saw  that  he  was 
invested  with  almigiity  power,  and  their 
faith  was  established. 

From  this  narrative  we  may  learn, 
1st.  That  marriage  is  honorable,  and 
that  Jesus,  if  sought,  will  not  refuse 
his  presence  and  blessing  on  such  an  oc- 
casion, 2d.  On  such  an  occasion,  the 
presence  and  approbation  of  Christ 
should  be  sought.  No  compact  formed 
on  earth  is  more  important.  None  en- 
ters so  deeply  into  our  comfort  here. 
Perhaps  none  will  so  much  affect  our 
destiny  in  the  world  to  come.  It  should 
be  entered  into,  then,  in  the  fear  of  God. 
3d.  On  all  such  occasions,  and  on  all 
others,  our  conduct  should  be  such  as 
that  the  presence  of  Jesus  would  be  no 
interruption,  or  disturbance.  He  is  holy. 
He  is  ahvavs  present  in  every  place. 
And  on  all  festival  occasions,  our  de- 
portment should  be  such  as  that  we 
should  welcome  the  presence  of  the 
Lord  Jesus  Christ.  That  is  not  a  pro- 
per state  of  feeling  or  employment  which 
would  be  interrupted  by  the  presence  of 
the  Saviour.  4ih.  Jesus  dehghted  to 
do  good.  In  the  very  beginning  of  his 
ministry  he  worked  a  miracle  to  show  his 
benevolence.  This  was  the  appropriate 
commencement  of  a  hfe  in  which  he 
was  to  go  about  doing  good.  He  seized 
every  opportunity  of  doing  it ;  and  at  a 
marriage-feast,  as  well  as  among  the 
sick  and  poor,  he  showed  the  character 
which  he  always  sustained — that  of  a 
benefactor  of  mankind.  An  argument 
cannot  be  drawn  from  this  instance  in  fa- 
vor of  intemperate  drinking.  There  is  no 
evidence  that  any  who  were  present  on 
that  occasion  drank  too  freely.  Nor 
can  an  argument  be  drawn  from  this 
■•-ase  in  favor  even  of  drinking  wine, 
Buch  as  we  have.  The  common  wine 
of  Judea  was  the  pure  juice  of  the 
grape,  without  any  mixture  of  alcohol, 
and  was  harmless.  It  was  the  common 
drink  of  the  people,  and  did  not  tend  to 
produce  intoxication.      Our  wines  are  a 


and  they  continued  there  not  many 
days. 

13  And  the  Jews'  passover*was 
at  hand,  and  Jesus  '^  went  up  to  Je- 
rusalem, 

c  Ex.12.J4.       d  ver,23.  c.5.1.  6.4.  11.55. 

mixture  of  the  juice  of  the  grape,  and 
of  brandy,  and  often  of  infusions  of  va- 
rious substances  to  give  it  color  and 
taste,  and  the  appearance  of  wine. 
Those  wines  are  httle  less  injurious  than 
brandy  ;  and  the  habit  of  drinking  them 
should  be  classed  with  the  drinking  of 
all  other  liquid  tires. 

The  following  table  will  show  the 
danger  of  drinking  the  wines  that  are  in 
common  use : 

Brandy  has  fifty-three  parts  and 

.39  hundredths  in  a  liundred  of 

alcohol,  or 53.39  per  cent. 

Rum 53.68 

Whiskey,  Scotch 54.32 

Holland  gin 51.60 

Port  wine,  highest  kind 25.83        " 

lowest 21.40 

Madeira,  highest 29.42 

lowest  19.34 

Lisbon 18.94 

Malaga 17.26 

Red  champagne 11.30        " 

White  do 12.80 

Currant  wine 20.25        " 

It  follows  that  a  man  who  driuKs  two 
glasses  of  most  of  the  wines  used  has 
taken  as  much  alcohol  as  if  he  had  ta- 
ken one  glass  of  brandy,  or  whiskey — 
and  why  should  he  not  as  well  drink  the 
alcohol  in  the  brandy  as  in  the  wine  ? 
What  difference  can  it  make  in  morals  ? 
What  difference  in  its  effects  on  his  sys- 
tem ?  The  experience  of  the  world  has 
shown  that  water,  pure  water,  is  the 
most  wholesome,  and  safe,  and  invigor- 
ating drink  for  man. 

12.  To  Capernaum.  Note,  Matt.  iv. 
13.  ^  Not  7nany  days.  The  reason  why 
he  remained  there'  no  longer  was  that 
the  passover  was  near,  and  they  went 
up  to  Jerusalem  to  attend  it. 

13.  The  Jews'  passover.  The  feast 
amoncr  the  Jews  called  the  passover. 
See  Note,  Matt.  xxvi.  2  — 17.  "^  And 
Jesus  went  up  to  Jerusahm.  Every 
male  among  the  Jews  was  required  to 
appear  at  this  feast.  Jesus,  in  obedience 
to  the  law,  went  up  to  observe  it.  This 
is  the  first  passover  on  which  our  Sa. 


204 


JOHN. 


[A.D.  30. 


14  And  found  *  in  the  temple 
those  that  sold  oxen  and  sheep  and 
doves,  and  the  changers  of  money 
sitting ; 

15  And  when  he  had  made  a 
scourge  of  small  cords,  he  drove 
them  all  out  of  the  temple,  and  the 
eheep,  and  the  oxen  ;   and  poured 

«Matt.21.12.    Mar. 11.15.    Lu. 19.45. 


viour  attended,  after  he  entered  on  the 
work  of  the  ministry.  It  is  commonly 
Bupposed  that  he  observed  three  others : 
one  recorded  Luke  vi.  1.,  another  John 
vi.  4,  and  the  last  one  that  when  he  was 
crucified.  John  xi.  55.  As  his  baptism 
when  he  entered  on  his  ministry  had 
taken  place  some  time  before  this,  pro- 
bably not  far  from  six  mouths,  it  follows 
that  the  period  of  his  ministry  was  not 
far  from  three  years  and  a  half,  agreea- 
bly to  the  prophecy  in  Dan.  ix.  27. 

14.  Found  in  the  temple,  (Sec.  The 
transaction  here  recorded  is  in  almost 
all  respects  similar  to  that  which  has 
been  explained  in  iMatt.  xxi.  12.  This 
took  place  at  the  comme7icement  of  his 
pubhc  ministry,  and  that  at  the  close. 
Thus  he  showed  that  his  great  regard 
was  for  the  pnre  worship  of  his  Father: 
and  one  great  design  of  his  coming  was 
to  reform  the  abuses  which  had  crept 
into  that  worship,  and  to  bring  man  to  a 
proper  regard  for  the  glory  of  God.  If 
It  be  a.?ked  how  it  was  that  those  en- 

faged  in  this  traffic  so  readil}  i/ielded  to 
esus  of  Nazareth,  and  that  'they  left 
their  gains,  and  property,  and  fled  from 
the  temple  at  the  command  of  one  so 
obscure  as  he  was ;  it  may  be  repUed, 
1st.  That  their  consciences  reproved 
ihem  for  their  impiety,  and  they  could 
not  set  up  the  appearance  of  self-defence. 
2d.  It  was  customary  in  the  nation  to 
cherish  a  profound  regard  for  the  au- 
thority of  a  prophet ;  and  the  appear- 
ance and  manner  of  Jesus — so  fearless, 
so  decided,  so  authoritative,  led  them  to 
suppose  he  was  a  prophet,  and  they  fear-  ! 
ed  to  resist  him.  3d.  He  had  even  then 
a  reputation  among  the  people,  and  it  is  i 
not  improbable  that  many  supposed  him  I 
to  be  the  Messiah.  4th.  Jesus  on  all  ! 
occasions  had  a  most  wonderful  control 
over  men.  None  could  resist  him. 
There  was  something  in  his  manner,  as 
well  as  in  his  doctrine,  that  awed  men, 


out  the  changers'  money,  and  over- 
threw'the  tables; 

IG  And  said  unto  them  that  sold 
doves,  Take  these  things  hence ; 
make  not  rrrj  Father's  house  an 
house  of  merchandise. 

17  And  his  disciples  remembered 
that  it  was  written,  ^  The  zeal  of 
thine  house  hath  eaten  me  up. 
h  Ps.69.9. 

and  made  them  tremble  at  his  presence. 
On  this  occasion,  he  had  the  manner  of 
a  prophet,  the  authority  of  God,  and  the 
testimony  of  their  own  consciences,  and 
they  could  not  therefore  resist  the  au- 
thority by  which  he  spoke. 

Though  Jesus  thus  purified  the  tern 
pie  at  the  commencement  of  his  minis- 
try, yet  in  three  years  the  same  scene 
was  to  be  repeated.     See  Matt.  xxi.  12. 
And  from  this  we  may  learn,  1st.  How 
some  men  forget  the  most  solemn  re- 
proofs, and  return  to  evil  practices.   2d. 
1  That  no  sacredness  of  time  nor  place 
I  will  guard  them  from  sin.     In  the  very 
temple,  under  the  very  eye  of  God,  they 
returned  to  practices   for  which   their 
I  consciences  reproved  them,  and  which 
they  knew  God  disapproved.     3d.  We 
see  here  how  strong  is  the  love  of  gain 
—  the  ruling  passion  of  mankind.     Not 
even  the  sacredness  of  the  temple ;  the 
presence  of  God  ;  the  awful  ceremonials 
of  religion,  deterred  them  from  this  un- 
holy traffic.     So  wicked  men  and  hypo- 
crites will  always  turn  religion,  if  possi- 
'  ble,  into  gain ;  and  not  even  the  sanc- 
:  tuary,  the  sabbath,  or  the  most  awful 
.  and  sacred  scenes,  wiil  deter  them  from 
I  schemes  of  gain.     So  strong  is  this  gro 
i  veiling  passion  ;   and  so  deep  is  that  de- 
'  pravity  which  fears  not  God,  and  regards 
not  his  sabbaths^,  his  sanctuary,  or  his 
law. 

15.  ^^co«r^e.  A  whip.  ^  Of  small 
cords.  This  whip  w^as  made  as  an  em- 
blem of  authority,  and  also  for  the  pur- 
pose of  driving  from  the  temple  the  cat- 
tle which  had  been  brought  there  for 
sale.  There  is  no  evidence  that  he  used 
any  violence  to  any  of  the  men  engaged 
in  that  unhallowed  traffic.  The  original 
word  implies  that  these  cords  were  made 
of  twisted  rushes  or  reeds  —  probably 
the  ancient  material  lor  making  ropes. 

17.  It  was  written,  &c.  This  is  re- 
corded in  Ps.  Ixix.  9.    Its  meaning  is 


A   D.30.] 


CHAPTER  II. 


205 


!8  Then  answered  the  Jews  and  I      19  Jesus  answered  and  said  unto 
said  unto  him,  What  sign*  shewest   them,  Destroy  *  this  temple,  and  ia 
thou  unto  us,  seeing  that  thou  doest 
these  things  1 

a  Matt.l2.38,&c.  c.6.30. 


that  he  was  affected  with  great  zeal  or 
concern  for  the  pure  worship  of  God. 
IT  T/ie  zeal  of  thine  house.  Zeal  is  in- 
tense ardor  in  reference  to  any  object. 
The  zeal  of  thy  house  means  extraordi- 
nary concern  for  the  temple  of  God ; 
intense  solicitude  that  the  worship  there 
should  be  pure,  and  such  as  God  would 
approve.  ^  Hath  eaten  vie  up.  Hath 
absorbed  me,  or  engaged  my  entire  at- 
tention and  atTection  ;  hath  surpassed 
all  other  feelings,  so  that  it  may  be  said 
to  be  the  one  great  absorbing  affection 
and  desire  of  the  mind.  Here  is  an  ex- 
ample set  for  ministers,  and  for  all 
Christians.     In    Jesus,   this   was    the 

freat  commanding  sentiment  of  his  life, 
n  us  it  should  be  also.  In  this  he  be- 
gan, and  ended,  his  ministry.  In  this 
we  should  begin  and  end  our  lives.  We 
learn  also  that  ministers  of  relimon 
should  aim  to  purify  the  church  of  God. 
Wicked  men,  conscience-smitten,  will 
tremble  when  they  see  proper  zeal  in 
the  ministers  of  Jesus  Christ ;  and  there 
is  no  combination  of  wicked  men,  and 
no  form  of  depravity  that  can  stand  be- 
fore the  faithful,  zealous,  pure.  Breach- 
ing of  the  gospel.  The  preaching  of 
every  minister  should  be  such  that  wick- 
ed men  will  feel  that  they  must  either 
become  Christians,  or  leave  the  house 
of  God,  or  spend  their  lives  there  in  the 
consciousness  of  guilt,  and  the  fear  of 
hell. 

18.  What  sign,  &,c.  What  miracle 
dost  thou  work.  He  assumed  the  cha- 
racter of  a  prophet.  He  was  reform- 
ing, by  his  authorhy,  the  temple.  It 
was  natural  to  ask  by  what  authority 
this  was  done ;  and  as  they  had  been 
accustomed  to  miracles  in  the  hfe  of 
Moses,  and  Elijah,  and  the  other  pro- 
phets, so  they  demanded  evidence  that 
he  had  authority  thus  to  cleanse  the 
house  of  God.  IT  Seeing  that  thou  dost. 
Rather  '  by  what  title  or  authority  thou 
doest  these  things.'  Our  translation  is 
ambiguous.  They  wished  to  know  bt/ 
what  miracle  he  had  shown,  or  could 
show,  his  right  to  do  those  things. 

19.  Destroy  this  temple.  The  evan- 
gelist informs  us  (ver.  21)  that  bv  temple 

Vol..  II.  — IS 


three  days  I  will  raise  it  up. 


l  Matt.26.61.  27.40. 


here,  he  meant  his  body.  It  is  not  im- 
probable that  he  pointed  with  his  finger 
to  his  body  as  he  spoke.  The  word 
destroy,  used  here  in  the  imperative, 
has  rather  the  force  of  the  future.  Its 
meaning  may  thus  be  expressed.  '  You 
are  now  profaners  of  the  temple  of  God. 
You  have  defiled  the  sanctuary  ;  you 
have  made  it  a  place  of  traflic.  You 
have  also  despised  my  authority,  and 
been  unmoved  by  the  miracles  which  I 
have  already  wrought.  But  your  wick- 
edness will  not  end  here.  You  will 
oppose  me  m.ore  and  more  ;  you  will 
reject  and  despise  me  until  in  your 
wickedness  you  will  take  my  life,  and 
destroy  my  body.'  Here  was  therefore 
a  distinct  prediction  both  of  his  death, 
and  the  cause  of  it.  The  word  temple, 
or  dwelling,  was  not  unfrequently  used 
by  the  Jews  to  denote  the  body  as  being 
the  residence  of  the  spirit.  2  Cor.  v.  1. 
Christians  are  not  unfrequently  called 
the  temple  of  God,  as  being  those  in 
whom  the  holv  Spirit  dwells  on  earth. 
1  Cor.  iii.  16,  17  ;  vi.  19.  2  Cor.  vi.  16. 
Our  Saviour  called  his  body  a  temple 
in  accordance  with  the  common  use  of 
language,  and  more  particularly  because 
in  him  the  fulness  of  the  Godhead  dwelt 
bodily.  Col.  ii.  9.  The  temple  at  Jeru- 
salem was  the  appropriate  dwelling 
place  of  God.  Ilis  visible  presence 
was  there  peculiarly  manifested.  2 
Chron.  xxxvi.  15.  Ps.  Ixxvi.  2.  As 
the  Lord  Jesus  was  divine  ;  as  the  ful- 
ness of  the  Godhead  dwelt  in  him  ;  so 
his  body  might  be  called  a  temple.  T  In 
three  days  I  will  raise  it  up.  The  Jews 
had  asked  a  miracle  of  him  in  proof  of 
l,is  authorhy — that  is,  a  proof  that  he 
was  the  Messiah.  He  tells  them  that  a 
full  and  decided  proof  of  that  would  be 
his  resurrectionfro7n  the  dead.  Though 
they  would  not  be  satisfied  by  any 
other  miracle,  yet  by  this,  they  ought 
to  be  convinced  that  he  came  from 
heaven,  and  was  the  long-expected 
Messiah.  To  the  same  evidence  that 
he  was  the  Christ,  he  refers  them  on 
other  occasions.  See  Matt.  xii.  38,  39. 
Thus  early  did  Christ  foretell  his  death 
and  resurrection,  and  at  the  beginning 


20(5 


JOHN. 


[A.  D.  30. 


20  Then  said  the  Jews,  Forty  and 
six  years  was  this  temple  in  build- 
ing-, and  wilt  thou  rear  it  up  in  three 
days  1 


of  the  work  had  a  clear  foresight  of  all 
that  was  to  take  place.  This  know- 
ledge shows  clearly  that  he  came  from 
heaven  ;  and  it  evinces  also  the  extent 
of  his  love; — that  he  was  willing  to 
come  to  save  us,  knowing  clearly  what 
it  would  cost  him.  Had  he  come  with- 
out such  an  expectation  of  suffering,  his 
love  might  have  been  far  less ;  but 
when  he  fully  knew  all  that  was  before 
him ;  when  he  saw  that  it  would  in- 
volve him  in  contempt  and  death,  it 
shows  a  compassion  "worthy  of  a 
God,"  that  he  was  wiUing  to  endure 
the  load  of  all  our  sorrows,  and  die  to 
save  us  from  death  everlasting.  When 
Jesus  says  "/  will  raise  it  up,"  it  is 
proof  also  of  divine  power.  A  mere 
fna?i  could  not  say  this.  No  deceased 
man  can  have  such  power  over  his 
body  ;  and  there  must  have  been  there- 
fore in  the  person  of  Jesus  a  nature 
superior  to  human,  to  which  the  term 
"I"  could  be  applied ;  and  wlaich  had 
power  to  raise  the  dead — that  is,  which 
was  divine. 

20.  Then  said  the  Jews,  &c.  The 
Jews,  either  from  the  ambiguity  of  his 
language,  or  more  probably  from  a  de- 
sign to  cavil,  understood  him  as  speak- 
ing of  the  temple  at  Jerusalem.  What 
he  said  here  is  all  the  evidence  that 
they  could  adduce  on  his  trial  (Matt. 
xxvi.  61  ;  Mark  xiv.  58),  and  they  re- 
proached him  with  it  when  on  the  cross. 
Matt,  xxvii.  40.     The  Jews  frequently 

f)erverted  our  Saviour's  meaning.  The 
anguage  which  he  used  was  ofien  that 
of  parables,  or  metaphor ;  and  as  they 
sought  to  misunderstand  him,  and  per- 
vert his  language,  so  he  often  left  them 
to  their  own  delusions,  as  he  himself 
says:  "that  seeing  they  might  not 
Bee,  and  hearing  they  might  not  under- 
Btand."  Matt.  xiii.  13.  This  was  a 
case  which  they  might  if  they  chose 
easily  misunderstand.  They  were  in 
the  temple.  The  conversation  was 
about  the  temple,  and  though  he  pro- 
bably pointed  to  his  body,  or  desig- 
nated it  in  some  plain  way,  yet  they  , 
rhose  to  understand  him  as  referring  to  | 
this  temple  itself.     And  as  it  appeared  , 


21  IJut  he  spake  of  the  temple  * 
of  his  body. 

22  When  therefore  he  was  risen 
from  the  dead,  his  disciples  remem- 

o  Ep.2.21,22.    Col.2.9.~He.8.2. 


SO  improbable  that  he  could  raise  up 
that  in  three  days,  they  wished  to  per- 
vert his  words,  and  pour  ridicule  on  hig 
pretensions.  ^  Forty  and  six  years,  &c. 
The  temple  in  which  they  then  were, 
was  that  which  was  commonly  called 
the  second  temple,  built  after  the  return 
of  the  Jews  from  Babylon.  See  Note, 
Matt.  xxi.  12.  This  temple  Herod  the 
Great  commenced  repairing,  or  to  re- 
build, in  the  18th  year  of  his  reign,  that 
is,  sixteen  years  before  the  birth  of 
Christ.  Jos.  Ant.  b.  xv.  ^  1.  The 
main  body  of  the  temple  he  completed 
in  nine  years  and  a  half.  Jos.  Ant.  xv. 
5,  6.  Yet  the  temple,  vvith  its  out- 
buildings, was  not  entirely  complete^ in, 
the  time  of  our  Saviour.  Herod  con- 
tinued to  ornament  it,  and  to  perfect  h 
even  till  the  time  of  Agrippa.  Jos.  Ant. 
b.  XX.  ch.  viii.  ^  11.  As  Herod  began 
to  rebuild  the  temple  sixteen  years  be- 
fore the  birth  of  Jesus,  and  as  this  hap- 
pened in  the  thirtieth  year  of  his  age, 
so  the  time  which  had  been  occupied  in 
it  was  forty-six  years.  This  circum- 
stance is  one  of  the  many  in  the  New 
Testament  which  show  the  accuracy 
of  the  evangelists,  and  which  prove 
that  they  were  well  acquainted  with 
what  they  recorded.  It  shows  that 
their  narration  is  true.  Impostors  do 
not  trouble  themselves  to  be  very  accu- 
rate about,  names  and  dates.  And  there 
is  nothing  in  which  they  are  more  liable 
to  make  mistakes.  IT  Wilt  thou,  &c. 
This  is  an  expression  of  contempt. 
Herod,  with  all  his  wealth  and  power, 
had  been  engaged  in  this  work  almost 
half  a  century.  Can  you,  an  obscure 
and  unknown  GaUlean,  accomplish  this 
in  three  days  ?  The  thing  in  their  judg- 
ment was  ridiculous;  and  showed,  as 
they  supposed,  that  he  had  no  authority 
to  do  what  he  had  done  in  the  temple. 

22.  When  he  was  risen  from  the  dead, 
fee.  This  saying  of  our  Saviour  at 
that  time  seemed  ^obscure  and  difficult. 
The  disciples  did  not  undei-stand  it. 
But  they  treasured  it  up  in  their  memo- 
ry, and  the  event  showed  what  was  its 
true  meaning.  Many  prophecies  are 
obscure  when   spoken,  which  are  per- 


A.  D.  30.] 


CHAPTER  III. 


207 


bered  "  that  he  had  said  this  unto 
them  :  and  the}''  believed  the  scrip- 
ture, and  the  word  which  Jesus  had 
said. 

23  Now  when  he  was  in  Jerusa- 
lem, at  the  passover,  in  the  feast 
day^  many  believed  in  his  name, 
when  they  saw  the  miracles  which 
he  did. 

24  But  Jesus    did    not   commit 

a  Lu.24.8. 


ectly  plain  when  the  event  takes  place. 
We  learn  from  this  also  the  importance 
of  treasuring  up  the  truths  of  the  Bible 
now,  though  we  may  not  perfectly  un- 
derstand them.  Hereafter  they  may 
be  plain  to  us.  It  is  therefore  important 
that  children  should  learn  the  truths  of 
the  sacred  scriptures.  Treasured  up  in 
their  memory  they  may  not  be  under- 
stood now,  but  hereafter  those  truths 
may  be  clear  to  them.  Every  one  en- 
gaged in  teaching  a  Sunday  school, 
therefore,  may  be  imparting  instruction 
which  may  be  understood,  and  may 
impart  comfort  long  after  the  teacher 
has  gone  to  eternity.  ^  They  believed. 
That  is,  after  he  rose  from  the  dead, 
•r  The  scripture.  The  Old  Testament, 
which  predicted  his  resurrection.  Re- 
ference here  must  be  made  to  Ps.  xvi. 
10.  Compare  Acts  ii.  27 — 32 ;  xiii.  35 — 
37.  Ps.  ii.  7.  Compare  Acts  xiii.  33. 
They  understood  those  scriptures  in  a 
sense  different  from  what  they  did  be- 
fore. ^  The  word  which  Jesus  had  said. 
The  prediction  which  Jesus  had  made 
respecting  his  resurrection  in  this  place 
and  on  other  occasions.  See  Matt.  xx. 
19.     Luke  xviii.  32,  33. 

23.  Feast  day.  Feast.  During  the 
celebration  of  the  passover,  which  con- 
tinued eight  days.  "ST  Miracles  which 
lie  did.  These  miracles  are  not  parti- 
cularly recorded.  Jesus  took  occasion 
to  work  miracles  and  to  preach  at  that 
time,  for  a  great  multhude  were  present 
rrom  all  parts  of  Judea.  It  was  a  favor- 
able opportunity  for  making  known  his 
doctrines,  and  showing  the  evidence 
that  he  was  the  Christ,  and  he  em- 
braced it.  We  should  always  seek 
and  embrace  opportunities  of  doing 
good,  and  we  should  not  be  deterred, 
but  rather  excited  by  the  multitude 
around  us,  to  make  known  our  real 
sentiments  on  the  siibje("t  of  religion. 


himself  unto   them,   because   he  * 
knew  all  men^ 

25  And  needed  not  that  any 
should  testify  of  man  :  for  he  knew 
what  was  in  man. 

CHAPTER  m. 

THERE  was  a  man  of  the  Phari- 
sees, named  Nicodemus,  '  a 
ruler  of  the  Jews  : 

b  1  Sa.16.7.  1  Ch.28.9.  20.17.  Je.17.9,10.  ^ 
Matt.9.4.  c.16.30.  Ac.1.24.  Ee.2.23.  c  c.7  fl 
50,51.  c.19.39. 

24.  Did  no*  commit  himself.  The 
word  translated  commit  here  is  the  same 
as  in  verse  23  is  translated  believed.  It 
means  to  put  trust  or  confidence  in. 
Jesus  did  not  put  trust  or  reliance  on 
them.  He  did  not  leave  himself  in  their 
hands.  He  acted  cautiously  and  prudent- 
ly. The  proper  time  for  him  to  die  had 
not  come,  and  he  secured  his  own  safety. 
The  reason  why  he  did  not  commit 
himself  to  them  is,  that  he  knew  all  men. 
He  knew  the  inconstancy  cind  fickleness 
of  the  multitude.  He  knew  how  easily 
they  might  be  turned  against  him  by 
the  Jewish  leaders,  and  how  unsafe  he 
would  be  if  they  should  be  moved  to 
sedition  and  tumult. 

25.  Should  testify  of  man.  Should 
give  him  the  character  of  any  man. 
Ii"  He  knew  what  was  iri  man.  This  he 
did  because  he  had  made  all  (ch.  i.  3), 
and  because  he  was  God  (ch.  i.  1). 
There  can  be  no  higher  evidence  than 
this  that  he  was  omniscient,  and  was 
therefore  divine.  To  search  the  heart 
is  the  prerogative  of  God  alone.  Jer. 
xvii.  10.  And  as  Jesus  knew  wha 
was  in  these  disciples,  and  as  it  is  e.v 
pressly  said  that  he  knew  what  was  in 
man,  that  is,  in  all  men,  so  it  follows 
that  he  must  be  equal  with  God.  As 
he  knows  all,  he  is  acquainted  with  the 
false  pretensions  and  professions  of  hy- 
pocrites. None  can  deceive  him.  He 
also  knows  the  wants  and  desires  of  all 
his  real  friends.  He  hears  their  groans, 
he  sees  their  sighs,  he  counts  their  tears, 
and  in  the  day  of  need  will  come  to  their 
relief 

CHAPTER  III. 
1.  A  man  of  the  Pharisees.  A  Pha- 
risee. See  Note,  Matt.  iii.  7.  ^  Nico- 
demus, a  ruler  of  the  Jews.  One  of  the 
Sanhedrim,  or  great  council  of  the  na- 
tion.    He  is  iwire  mentioned  after  this 


m 


JOHN. 


[A.  D.  3C 


2  The  same  came   to  Jesus  by- 
night,  and    said  unto  him,  Rabbi, 


as  bein^  friendly  to  our  Savioul- ;  in 
the  first  instance  as  advocating  his  cause, 
and  defending  him  against  the  unjust 
suspicion  of  the  Jews  (ch.  vii.  50,)  and 
in  the  second  instance  as  one  who  came 
to  aid  in  embahning  his  body  (ch.  xLx. 
39).  It  will  be  recollected  that  the  de- 
sign of  Jo?in  in  writing  this  gospel  was 
to  show  that  Jesus  was  the  Messiah. 
To  do  this,  he  here  adduces  the  testi- 
mony of  one  of  the  rulers  of  the  Jews 
who  early  became  convinced  of  it,  and 
who  retained  the  belief  of  it,  until  the 
death  of  Jesus. 

2.  The  same  came  to  Jesus.  The  de- 
sign of  his  coming  seems  to  have  been 
to  inquire  more  fully  of  Jesus  what  was 
the  doctrine  which  he  came  to  teach. 
He  seems  to  have  been  convinced  that 
he  was  the  Messiah,  and  desired  to  be 
farther  instructed  in  private  respecting 
his  doctrine.  It  was  not  usual  for  a 
man  of  rank,  power,  and  riches,  to  come 
to  inquire  of  Jesus  in  this  manner.  Yet 
we  may  learn  that  the  most  favorable 
opportunity  for  teaching  such  the  nature 
of  personal  rehgion  is  when  they  are 
alone.  Scarcely  any  man,  of  any  rank, 
will  refuse  to  converse  on  this  subject 
when  addressed  respectfully  and  ten- 
derly in  private.  In  the  midst  of  their 
companions,  or  engaged  in  business, 
they  may  refuse  to  listen,  or  may  cavil. 
When  alone,  they  will  hear  the  voice 
of  entreaty  and  persuasion,  and  be  will- 
ing to  converse  on  the  great  subjects  of 
judgment  and  eternity.  Thus  Paul 
says  (Gal.  ii.  2),  "privately  to  them 
which  are  of  reputation  ;"  evincing  his 
consummate  prudence,  and  his  pro- 
found knowledge  of  human  nature. 
^  By  night.  It  is  not  mentioned  why 
he  came  by  night.  It  might  have  been 
being  a  member  of  the  sanhedrim  he 
was  engaged  all  the  day.  Or  it  may 
have  been  because  the  Lord  Jesus  was 
occupied  all  the  day  in  teaching  publicly 
and  in  working  miracles,  and  there  was 
no  opportunity  for  conversing  with  him 
as  freely  as  he  desired.  Or  it  may 
have  been  that  he  was  afraid  of  the 
ridicule  and  contempt  oftho.se  in  power, 
and  fearful  that  it  might  involve  him  in 
danger  if  publicly  known.  Or  it  may 
nave  been  that  he  was  afraid  that  if  it 
were  publicly  kncwn  that  he  was  dis- 


we   know  that  thou  art  a  teache* 
come  from  God  ;  for  "  no  man  cat, 
a  c.9.16.33.    Ac.2.22. 

posed  to  favor  the  Lord  Jesus,  it  mighf 
provoke  more  opposition  against  him, 
and  endanger  his  hfe.  As  no  lad  mo 
tive  is  imputed  to  him,  it  is  most  in  ac 
cordance  with  Christian  charity  to  sup- 
pose that  his  motives  were  such  as  God 
would  approve,  especially  as  our  Sa- 
viour  did  not  reprove  him.  We  should 
not  be  disposed  to  blame  men  where 
Jesus  did  not,  and  we  should  desire  to 
find  goodness  in  every  man  rather  than 
be  ever  on  the  search  for  evil  motives. 
See  1  Cor.  xiii.  4  —  7.  We  may  learn 
here,  1st.  That  our  Saviour,  though 
engaged  during  the  day,  did  not  refuse 
to  converse  with  an  inquiring  sinner  at 
night.  Ministers  of  the  gospel  at  all 
times  should  welcome  those  who  are 
asking  the  way  to  life.  2d.  That  it  is 
proper  for  men,  even  those  of  elevated 
rank,  to  inquire  on  the  subject  of  reli- 
gion. Nothing  is  so  important,  and  no 
temper  of  mind  is  more  lovely  than  a 
disposition  to  ask  the  way  to  heaven. 
At  all  times  they  should  seek,  and  es- 
pecially in  times  of  great  religious  ex- 
citement, they  should  make  inquiry. 
At  Jerusalem  then  was  a  time  of  great 
soHcitude.  Many  beheved  on  Jesus. 
He  wrought  miracles,  and  preached, 
and  many  were  converted.  There  was 
what  would  now  be  called  a  revival  of 
religion,  having  all  the  features  of  a 
work  of  grace.  At  such  a  season  it  was 
proper  then  as  it  is  now,  that  not  only 
the  poor  but  the  rich  and  great,  should 
inquire  the  path  to  life.  And  from  the 
conversation  of  Nicodemus  it  is  mani- 
fest that  the  inquiry  had  become  gene- 
ral, whether  Jesus  was  not  the  Mes- 
siah. ^  Rahhi.  This  was  a  thle  of  re- 
spect conferred  on  distinguished  Jewish 
teachers,  somewhat  in  the  way  that  the 
title  doctor  of  divinity  is  now  conferred. 
Our  Saviour  forbid  his  disciples  to  wear 
that  title,  though  it  was  proper  {or  him 
to  do  it,  as  being  the  great  Teacher  of 
mankind.  It  literally  signifies  great, 
and  was  given  by  Nicodemus  doubtless 
because  Jesus  gave  distinguished  proof? 
that  he  came  as  a  teacher  from  God. 
^  JVe  knotv.  I  know,  and  those  with 
w4iom  I  am  connected.  Perhaps  he 
was  acquainted  with  some  of  the  Pha- 
risees who  entertained  the  same  opin- 
ion about   Jesus  that  ne   did,  ana  At 


A.D.30.]  CHAPTER  III. 

do  these  miracles  that  thou  doest, 
except  °-  God  be  with  him. 


209 


came  to  be  more  fully  confirmed  in  the 
belief.  ^  Come  from  God.  Sent  by  God. 
This  implies  his  readiness  to  hear  him, 
and  his  desire  to  be  instructed.  He 
acknowledges  the  divine  mission  of  Je- 
sus, and  delicately  asks  him  to  instruct 
him  in  the  truth  of  religion.  When  we 
read  the  words  of  Jesus  in  the  Bible,  it 
should  be  with  a  behef  that  he  came 
from  God,  and  was  therefore  qualified 
and  authorized  to  teach  us  the  way  of 
hfe.  IT  These  miracles.  The  miracles 
which  he  wrought  in  the  temple  and  at 
Jerusalem  (oh.  ii.  23).  ^Except  God  be 
with  him.  Except  God  aid  him,  and 
except  his  instructions  are  approved  by 
God.  Miracles  show  that  a  prophet  or 
rehgious  teacher  comes  from  God,  be- 
cause God  would  not  work  a  mi- 
racle in  attestation  of  a  falsehood,  or 
to  encourage  a  false  teacher.  If  God 
gives  a  man  power  to  work  a  miracle. 
It  is  proof  that  He  approves  the  teaching 
of  that  man,  and  the  miracle  is  the 
proof  or  the  credential  that  he  came 
irom  God. 

3.  Verily,  verily.  Expressions  of 
strong  affirmation,  denoting  the  certain- 
ty and  the  importance  of  what  he  was 
about  to  say.  Jesus  proceeds  to  state  to 
him  one  of  the  fundamental  and  indis- 
pensable doctrines  of  his  religion.  It 
may  seem  remarkable  that  he  should 
introduce  this  subject  in  this  manner. 
Biit  it  should  be  remembered  that  Nico- 
demus  acknowledged  that  he  was  a 
teacher  come  from  God ;  that  he  im- 
plied by  that  his  readiness  and  desire  to 
receive  instruction;  and  that  it  is  not 
wonderful,  therefore,  that  Jesus  should 
commence  with  one  of  the  fundamental 
truths  of  his  religion.  It  is  no  part  of 
Christianity  to  conceal  any  thing.  Je- 
sus declared  to  every  man,  high  or  low, 
rich  or  poor,  the  most  humbling  truths 
of  the  gospel.  Nothing  was  kept  back 
for  fear  of  offending  men  of  wealth  or 
power ;  and  for  them,  as  well  as  the 
most  poor  and  lowly,  it  was  declared 
to  be  indispensable  to  experience  a 
change  of  heart  and  of  life.  H"  Except  a 
man.  This  is  a  universal  form  of  ex- 
pression designed  to  include  all  man- 
kind. Of  every  man  it  is  certain  that 
unless  he  is  born  again  he  cannot  see  the 
18* 


3  Jesus  answered  and  said  unto 
him,  Verily,  verily,  I  say  unto  thee,  * 

6C.1.13.  Ga.6.15.  Ep.2.1.  Tit.3.5.  Ja.l. 
18.    lPe.1.23.    lJno.2.29.  3.9. 

kingdom  of  God.  It  includes,  therefore, 
men  of  every  character,  and  rank,  and 
nation,  moral  and  immoral,  rich  and 
poor,  in  office  and  out  of  office,  old  and 
young,  bond  and  free,  the  slave  and  his 
master,  Jew  and  Gentile.  It  is  clear, 
that  our  Saviour  intended  to  convey  to 
Nicodemus  the  idea  also  that  he  must  be 
born  again.  It  was  not  sufficient  to  be 
a  Jew,  or  to  acknowledge  him  to  be  a 
teacher  sent  by  God,  that  is,  the  Mes- 
siah ;  it  was  necessary,  in  additiou  to 
this,  to  experience  m  his  own  soul  that 
great  change  called  the  neio  birth,  or 
regeneration.  IF  Be  horn  again.  The 
word  translated  here  again,  means  also 
from  above,  and  is  so  rendered  in  the 
margin.  It  is  evident,  however,  that 
Nicodemus  understood  it  not  as  refer 
ring  to  a  birth  from  above,  for  if  he  hao 
he  would  not  have  asked  the  question 
in  verse  4.  It  is  probable  that  in  the 
language  which  he  used,  there  was  not 
the  same  ambiguity  that  there  is  in  the 
Greek.  The  ancient  versions  all  un- 
derstood it  as  meaning  again,  or  tie 
second  time.  Our  natural  birth  intro- 
duces us  to  hght;  is  the  commence, 
ment  of  life  ;  throws  us  amidst  the  works 
of  God,  and  is  the  beginning  of  our  ex- 
istence here.  But  it  also  introduces  us 
to  a  world  of  sin.  We  early  go  astray. 
All  men  transgress.  The  imagination 
of  the  thoughts  of  the  heart  is  evil  from 
the  youth  up.  We  are  conceived  in 
sin,  and  brought  forth  in  iniquity ;  and 
there  is  none  that  doeth  good,  no  not 
one.  The  carnal  mind  is  enmity  against 
God ;  and  by  nature  we  are  dead  in 
trespasses  and  sins.  Gen.  viii.  21.  Ps. 
xiv.  2,  3;  h.  5.  Rom.  i.  29  —  32;  iii. 
10 — 20;  viii.  7.  This  sin  exposes  men 
to  misery  here  and  hereafter.  To  es- 
cape from  this  sin,  to  be  happy  in  the 
world  to  come,  it  is  necessary  that  man 
should  be  changed  in  his  principles,  his 
I  feeUngs,  and  his  manner  of  life.  This 
I  change,  or  the  beginning  of  this  new 
i  life,  is  called  the  neio  birth,  or  regenera- 
tion. It  is  so  called  because  in  many 
'  respects  it  has  a  striking  analogy  to  the 
natural  birth.  It  is  the  beginmng  ot 
spiritual  Hfe.  It  introduces  us  to  the 
light  of  the  gospel.  It  is  the  moment 
when  wo  really  begin  to  live  to  any  pur- 


210 


Except  a  man  be  born  ^  again,  he 
cannot  see  the  kingdom  of  God. 

4    Nicodemus    saith    unto   him, 
How  can  a  man  be  born  when  he  is 
1  or,  from  above. 

.  Dose.  It  is  the  moment  when  God  re- 
veals himself  to  us  as  our  reconciled 
Father,  and  v/e  are  adopted  uito  his 
family  as  his  sons.  And  as  every  man 
is  a  sinner,  it  is  necessary  that  each  one 
ehould  experience  this  change,  or  he 
cannot  be  happy  or  saved.  This  doc- 
trine was  not  unknown  to  the  Jews, 
and  was  particularly  predicted  as  a  doc- 
trifte  that  would  be  taught  in  the  times 
of  the  Messiah.  See  Deut.  x.  16.  Jer. 
iv.  4,  xxxi.  33..  Eze.  xi.  19  ;  xxxvi.  25. 
Ps.  h.  12.  The  change  in  the  New 
Testament  is  elsewhere  called  the  new 
creation  (2  Cor.  v.  17.  Gal.  vi.  15),  and 
life  from  the  dead,  or  a  resurrection. 
Eph.  ii.  1.  John  V,  21,  24.  ^i  He  can- 
not see.  To  see,  here,  is  put  evidently 
for  enjoying  ;  or  he  cannot  be  fitted  for 
it,  and  partake  of  it.  ^  The  Jdngdom 
of  God.  Either  in  this  world,  or  in 
that  which  is  to  come,  or  heaven.  See 
Note,  Matt.  iii.  2.  The  meaning  is, 
that  the  kingdom  .which  Jesus  was 
about  to  set  up,  v/as  so  pure  and  holy 
that  it  was  indispensable  that  every  man 
should  experience  this  change,  or  he 
could  not  partake  of  its  blessings.  This 
is  solemnly  affirmed  by  the  Son  of  God, 
by  an  affirmation  equivalent  to  an  oath, 
and  there  can  be  no  possibility,  there- 
fore, of  entering  heaven  without  expe- 
riencing the  change  which  our  Saviour 
contemplated  by  the  new  hirOi.  And  it 
becomes  every  man,  as  in  the  presence 
of  a  holy  God  before  whom  he  must 
soon  appear,  to  ask  himself  whether  he 
has  experienced  this  change,  and  if  he 
has  not,  to  give  no  rest  to  his  eyes 
until  he  has  sought  the  mercy  of  God, 
and  implored  the  aid  of  his  Spirit  that 
his  heart  may  be. changed. 

4.  iaow  ca7i  a  man,  &c.    It  may  seem 
remarkable  that  Nicodemus  understood 
our  Saviour  literalb/,  when  the  expres- 
sion to  be  horn  again  v/as  in  common 
use  among  the  Jews  to  deno!e  a  change 
from  Genlilism  {oJvdaism  by  beconiing 
a  proselyte  by  baptism.     The  woixl  with  j 
them  meant  a  change  from  the  slate  of  } 
a  heathen  to  that  of  a  Jew.     But  they  j 
never  used  it  as  applicible  to  a  Jew, 
leeause  they  supposed  ii  lat  by  his  birth  I 


JOHN. 

old? 


[A.D.SO 


Can  he  enter  the  second  time 
into  his  mother's  womb,  and  be 
born? 

5  Jesus  answered,  Verily,  verily, 


he  was  entitled  to  all  the  privileges  of 
the  people  of  God.  When,  therefore, 
our  Saviour  used  it  of  a  Jev),  when  he 
affirmed  its  necessity  of  every  man,  Ni 
codemus  supposed  that  there  was  an 
absurdity  in  the  doctrine,  something 
that  surpassed  his  comprehension  ;  ana 
he  therefore  asked  whether  it  was  pos- 
sible that  Jesus  could  teach  so  absurd  a 
doctrine — as  he  could  conceive  no  other 
sense  as  applicable  to  a  Jew — as  that  he 
should,  when  old,  enter  a  second  time 
into  his  mother's  womb  and  be  born. 
And  we  may  learn  from  this  :  1st.  That 
prejudice  leads  us  to  misunderstand  the 
plainest  doctrines  of  religion.  2d.  That 
things  which  are  at  iirst  incomprehen- 
sible, or  apparently  absurd,  may  wher 
explained  become  clear.  The  doctrine 
of  regeneration,  so  difficult  to  Nicode- 
mus, is  plain  to  a  child  that  is  born  of 
the  Spirit.  3d.  Those  in  high  rank  in 
lii'e,  and  who  are  learned,  are  often 
most  ignorant  about  the  plainest  matters 
of  religion.  It  is  often  wonderful  that 
they  exhibit  so  little  acquaintance  whh 
the  most  simple  subjects  pertaining  to 
the  soul,  and  so  much  absurdity  in  their 
views.  4lh.  A  doctrine  is  not  to  be 
rejected  because  the  rich  and  the  ^reat 
do  not  believe  or  understand  it.  The 
doctrine  of  regeneration  was  no  worse 
because  Nicodemus  did  not  compre- 
hend it. 

o:  Be  horn  of  wafer.  By  water  here 
is  evidently  signified  baptism.  Thus  the 
word  is  used  Eph.  v.  26.  Titus  iii.  5. 
Baptism  was  practised  by  the  Jews  in 
receiving  a  Gentile  as  a  proselyte.  It 
was  practised  by  John  among  the  Jews. 
And  Jesus  here  says  that  it  is  an  ordi- 
nance of  his  religion,  and  the  sign  and 
seal-  of  the  renewing  influences  of  his 
Spirit.  So  he  said  (Mark  xvi.  16),  ho 
that  believeth  and  is  hapiized,  shall  be 
saved.  It  is  clear  from  these  placee, 
and  froiii  the  example  of  the  apostles 
(Acts  ii.  38,  41  ;  viii.  12,  13,  36,  38  ;  ix. 
18;  X.  47,  48;  xvi.  15,  33;  xviii.  8; 
x.\ii.  16.  Gal.  iii.  27),  that  they  consi- 
dered this  ordinance  as  binding  on  all 
who  professed  to  love  the  Lord  Jesue 
A  nd  though  it  perhaps  cannot  be  said 


A.  D.  30.] 


CHAPTER  Til. 


211 


I  say  unto  thee,  Except  a  man  be 
born  of  water  °  and  of  the  Spirit,  * 
he  cannot  enter  into  the  kingdora  of 
God. 

6  Thai  "  which  is  born  of  the 


12. 


a  Mar.Ki.ie.    Ac.2.38.       6  Eo.8.2.    lCo.2. 


that  none  who  are  not  baptized  can  be 
eaved,  yet  Jesus  meant  undoubtedly  to 
be  understood  as  affirming  that  this  was 
to  be  the  regular  and  uniform  way  of 
catering  into  his  church  ;  that  this  was 
the  appropriate  mode  of  making  a  pro- 
fession of  religion  ;  and  that  a  man  who 
neglected  this  when  the  duty  was  made 
known  to  him,  neglected  a  plain  com- 
mand of  God.  It  is  clear,  also,  that  any 
other  command  of  God  might  as  well 
be  neglected  or  violated  as  this,  and 
that  it  is  the  duty  of  every  one  not  only 
to  love  the  Saviour,  but  to  make  an 
acknowledgment  of  that  love  by  being 
baptized  and  devoted  to  his  service. 
But  lest  Nicodemus  should  suppose 
that  this  was  all  that  was  meant,  he 
added  that  it  was  necessary  that  he 
should  be  hor7i  of  the  Spirit  also.  This 
was  predicted  of  the  Saviour  that  he 
should  baptize  with  the  Holy  Ghost  and 
with  fire.  Matt.  iii.  11.  By  this  is 
clearly  intended  that  the  heart  must  be 
changed  by  the  agency  of  the  Holy 
Ghost ;  that  the  love  of  sin  must  be 
abandoned  ;  that  man  must  repent  of 
crime  and  turn  to  God ;  that  he  must 
renounce  all  his  native  evil  propenshies, 
and  give  himself  to  a  life  of  prayer  and 
hohness,  of  meekness,  purity,  and  be- 
nevolence. This  great  change  is  in  the 
scriptures  ascribed  uniformly  to  the 
Holy  Spirit.  Titus  iii.  5.  1  Thess.  i.  6. 
Rom.  v.  5.  1  Pet.  i.  23.  ^  Caimot  enter 
into.  This  is  the  way,  the  appropriate 
way,  of  entering  into  the  kingdom  of 
the  Messiah  here  and  hereafter.  He 
cannot  enter  into  the  true  church  here 
or  in  the  world  to  come  except  in  con- 
nexion with  a  change  of  heart,  and  by 
the  proper  expression  of  that  change  in 
the  ordinances  appointed  by  the  Saviour. 
6.  That  ivhich  is  born  of  the  flesh. 
To  show  the  necessity  of  this  change, 
our  Saviour  directs  the  attention  of  Ni- 
codemus to  the  natural  condition  of 
man.  By  that  which  is  born  of  the  flesh 
he  evidently  intends  man  as  he  is  by 
nature,  in  the  circumstances  of  his  na- 
tural birtn.     Perhaps  also  he  alludes  to 


flesh  is  flesh  :    and    that  v/hich  is 
born  of  the  Spirit  is  spirit. 

7  Marvel   not   that   I  said  unto 
thee,  Ye  must  be  born  ^  again. 

8  The  wind    bloweth  where   it 
c  1  Co.  15.47-49.    2C0.5.J7.  ^  or,  from 

above. 


the    question    asked    by    Nicodemus, 
whether  a  man  could  be  born  when  he 
was  old?     Jesus  tells  him  that  if  this 
could  be,  it  would  not  answer  any  va 
luable  purpose.     He  would  be  still  pos- 
sessed of   the   same   propensities   and 
passions.     Another  change  was  there- 
fore  indispensable.      ^  Is  flesh.     Par- 
takes    of   the    nature   of   the   parent. 
Compare  Gen.  v.  3.     As  the   parents 
are  corrupt  and  sinful,  so  will  be  their 
descendants.     See  Job  xiv.  4.     And  as 
the  parents  are  wholly  corrupt  by  nature, 
so  their  children  will  be  the  same.     The 
word  flesh  here  is  used  to  denote  cor- 
I  rupt,  defiled,  sinful.     The  fiesh  in  the 
I  scriptures  is  often  used  to  denote  the 
:  sinful  propensities  and  passions  of  our 
I  nature,  as  those  propensities  are   sup- 
I  posed  to  have  their  seat  in  the  animal 
I  nature.     "  The  v/orks  of  the  flesh  are 
:  manifest,   which  are  these  :    adulrery, 
j  fornicarion,      uncleannoss,     lascivious- 
j  ness,"  &.C.     Gal.  v.  19,  20.     See  also 
Eph.  ii.  3.  1  Pel.  iii.  21  ;  ii.  18.    1  John 
I  ii.   16.     Rom.  viii.  5.     "it/s  born  of  the 
Spirit.     Of  the  Spirit  of  God.  or  by  the 
agency-of  the  Holy  Ghost.     IT/.s  spirit. 
Is  spiritual,  like  the  spirit,  that  is,  holy, 
■pure.     Here  we  learn:    1st.  That  all 
I  men   are   by  nature   sinful.     2d.  That 
j  none  are  renewed  but  by  the  Spirit  of 
j  God.     If  man  did  the  work  himself,  it 
\  w^ould  be  .still  flesh,  and  impure.     3d. 
That  the  effect  of  the  new  birth  is  to 
j  make  men  holy.     And,  4th.  That  no 
I  man  can  have  evidence  that  he  is  born 
I  again  who  is  not  holy,  and  just  in  pro- 
I  portion  as  he  becomes  pure  in  his  life 
v/iil  be  the  evidence  that  he  is  born  of 
the  Spirit. 

7.  Marvel  not.  Wonder  not.  It  is 
possible  that  Nicodemus  in  some  way 
still  expressed  a  doubt  of  the  doctrine, 
and  Jesus  took  occasion  in  a  very  strik- 
ing manner  to  illustrate  it. 

8.  The  wind  bloweth,  &c.  Nicode 
mus  had  objected  to  the  doctrine  be- 
cause he  did  not  underdtand  how  it 
could  Ic.  Jesus  shows  him  thai  he 
ought  not  to  reject  it  o.a  that  account, 


212 


JOHN. 


[A.  D.  30 


listeth,  and  thou  hearest  the  sound  |      9  Nicodemus  answered  and  said 


thereof,  but  canst  not  tell  whence  it 
Cometh,  and  whither  it  g-oeth  :  so  " 
is  every  one  that  is  born  of  the 
Spirit. 

«  ]  Co.2.11. 


for  he  constantly  believed  things  quite 
as  difficult.  It  might  appear  incompre- 
hensible, but  it  was  to  be  judged  of  by 
its  effects.  As  in  this  case  of  the  wmd, 
the  efects  were  seen,  the  sound  was 
heard,  important  changes  were  pro- 
duced by  it,  trees  and  clouds  were 
moved,  yet  the  wind  is  not  seen,  nor  do 
we  know  whence  it  comes,  nor  by 
what  laws  it  is  governed.  So  it  is  with 
the  operations  of  the  Spirit,  We  see 
the  changes  produced.  Men  just  now 
einful,  become  holy ;  the  thoughtless 
become  serious  ;  the  licentious  become 
p\ire  ;  the  vicious,  moral ;  the  moral, 
religious ;  the  prayerless,  prayerful ; 
the  rebellious  and  obstinate,  meek,  and 
mild,  and  gentle.  When  we  see  such 
changes,  we  ought  no  more  to  doubt 
that  they  are  produced  by  some  cause, 
by  some  mighty  agent,  than  when  we 
see  the  trees  moved,  or  the  waters  of 
the  ocean  piled  on  heaps,  or  feel  the 
coohng  effects  of  a  summer's  breeze. 
In  those  cases  we  attribute  it  to  the 
wind,  though  we  see  it  not,  and  though 
we  do  not  understand  its  operations. 
We  may  learn  hence :  1st.  That  the 
proper  evidence  of  conversion  is  the 
effects  on  the  life.  2d.  That  we  are  not 
too  curiously  to  search  for  the  cause  or 
manner  of  the  change.  3d.  That  God 
nas  power  over  the  most  hardened  sin- 
ner to  change  him,  as  he  has  power 
over  the  loftiest  oak  to  bring  it  down 
by  a  sweeping  blast.  4th.  That  there 
may  be  a  great  variety  in  the  modes  of 
the  operation  of  the  Spirit.  As  the  wind 
sometimes  sweeps  with  a  tempest,  and 
prostrates  all  before  it,  and  sometimes  j 
breathes  upon  us  in  a  mild  evening 
zephyr,  so  it  is  with  the  operations  of 
the  Spirit.  The  sinner  sometimes  trem- 
bles and  is  prostrate  before  the  truth, 
and  sometimes  is  sweetly  and  gently 
drawn  to  the  cross  of  Jesus.  IT  Where 
it  listeth.  Where  it  wills  or  pleases. 
J  So  is  every  one,  &c.  Every  one  that 
is  born  of  the  Spirit  is,  in  some  respects, 
like  the  effects  of  the  wind.  You  see 
it  not,  you  cannot  discern  its  laws,  but 
you  see  its  effects,  and  you  know  there- 


unto him,  How  can  these  thing's 
beT 

10  Jesus  answered  and  said  unto 
him,  Art  thou  a  master  of  Israel 
and  knowest  not  these  things  ] 

fore  that  it  does  exist  and  operate. 
Nicodemus'  objection  was,  that  he  could 
not  see  this  change,  or  perceive  how  it 
could  be.  Jesus  tells  him  that  ho 
should  not  reject  every  doctrine  which 
he  could  not  understand.  Neither  could 
the  wiiid  be  seen,  but  its  effects  were 
well  known,  and  no  one  doubted  the 
existence  of  the  power  of  the  agent. 
Compare  Eccl.  xi.  5. 

9.  How  can  these  things  he  ?  Nico- 
demus was  still  unwilhng  to  admit  the 
doctrine  unless  he  understood  it.  And 
we  have  here  an  instance  of  a  man  of 
rank  stumbUng  at  one  of  the  plainest 
doctrines  of  religion,  and  unM'illing  to 
admit  a  truth  because  he  could  not  un- 
derstand how  it  could  be,  when  he  daily 
admitted  the  truth  of  facts  in  other 
things  which  he  could  as  little  compre- 
hend. And  we  may  learn  :  1st.  I'hat 
men  will  often  admit  facts  on  other  sub- 
jects, and  be  greatly  perplexed  by 
similar  facts  in  religion.  2d.  That  n<j 
small  part  of  men's  difficulties  are  be 
cause  they  cannot  understand  how  oi 
why  a  thing  is.  3d.  That  men  of  rank 
and  office  are  as  likely  to  be  perplexed 
by  these  things  as  those  in  the  obscurest 
and  humblest  walks  of  life.  4th.  That 
this  is  one  reason  why  they  so  often  re- 
ject the  truths  of  the  gospel.  And,  5th. 
That  this  is  a  very  unwise  treatment 
of  truth,  and  a  way  which  they  do  not 
apply  to  other  things.  If  the  wind 
cools  and  refreshes  me  in  summer,  it 
matters  little  how  it  is.  If  it  prostrates 
the  oak,  or  lashes  the  sea  into  foam  ;  if 
it  destroys  my  house  or  my  grain,  it 
matters  little  how  it  is  done.  And  so  or 
the  Spirit.  If  it  renews  my  heart, 
humbles  my  pride,  subdues  my  sin 
and  comforts  my  soul,  it  is  a  matter  oi 
little  importance  how  it  does  all  this 
Sufficient  for  us  is  it  to  know  that  it  i$ 
done,  and  to  taste  the  blessings  which 
flow  from  the  renewing  and  sanctifying 
grace  of  God. 

10.  A  master  of  Israel.  A  teacher  of 
Israel :  the  same  word  that  in  the  sec 
ond  verse  is  translated  teacher.  As  such 
a  teacher,  he  ought  to  have  understood 


A.  D.  30.] 


CHAPTER  III. 


213 


11  Verily,  verily,  I  say  unto  thee,  I  12  If  I  have  told  you  earthly 
*  We  speak  that  we  do  know,  and  things,  and  ye  believe  not,  how 
testify  that  we  have  seen ;  and  ye   shall  ye  believe   if  I  tell  you  of 


receive  not  our  witness. 

alJno.l.l-3. 


this  doctrine.  It  was  not  wew,  but  was 
clearly  taught  in  the  Old  Testament. 
See  particularly  Ps.  li.  10,  16,  17.  Eze. 
xi.  19 ;  xxxvi.  26.  It  may  seem  sur- 
prising that  a  man  whose  business  it 
was  to  teach  the  people  should  be  a 
stranger  to  so  plain  and  important  a  doc- 
trine. But  when  worldly-minded  men 
are  placed  in  offices  of  religion,  when 
they  seek  those  offices  for  the  sake  of 
ease  or  reputation,  it  is  no  wonder  that 
they  are  strangers  to  the  plain  truths  of 
the  Bible.  And  there  have  been  many, 
and  there  are  still,  who  are  in  the  min- 
istry, to  whom  the  plainest  doctrines  of 
the  gospel  are  obscure.  No  man  can 
understand  the  Bible  fully  unless  he  is 
a  humble  Christian,  and  the  easiest 
w^ay  to  comprehend  the  truths  of  reh- 
gion  is  to  give  the  heart  to  God,  and 
live  to  his  glory.  A  child  thus  may 
bave  more  real  knowledge  of  the  way 
of  salvation  than  many  who  are  pre- 
tended masters  and  teachers  of  Israel, 
lohn  vii.  17.  Matt.  xi.  25.  Ps.  viii.  2, 
compared  with  Matt.  xxi.  16.  IF  Of 
Israel.  Of  the  Jews ;  of  the  Jewish 
nation. 

11.   We  speak.     Jesus  here  speaks  in 
6he  plural  number,  including  himself 
and  those  engaged  with  him  in  preach- 
ing the  gospel.     Nicodemus  had  said  ' 
(ver.  2.)  "  toe  know  that  thou  art,"  &c.  ! 
including  himself  and  those  with  whom 
he  acted.     Jesus  in  reply  said,  we  who  ' 
are  engaged  in  spreading  the  new  doc-  ' 
trines  about  which  you  bave  come  to 
inquire,  speak  what  we  know.    We  do  \ 
not  deliver  doctrines  which  we  do  not  | 
practically  understand.     This  is  a  posi-  I 
tive  affirmation  of  Jesus,  which  he  had  j 
a  right  to  make  about  his  new  doctrine.  | 
He  knew  its  truth ;    and    those   who  ; 
camf  into  his  kingdom  knew  it  also. 
We  learn  here  :  1st.  That  the  Phari- 
sees taught  doctrines  which   they  did  ' 
not  practically  understand.  They  taught 
much  truth  (Matt,  xxiii.  2),  but  they 
were  deplorably  ignorant  of  the  plainest 
matters  in   their   practical  application. 
2d.  Every  minister  of  the  gospel  ought 
to  be  able  to  appeal  to  his  own  experi- 
ence, and  say  (hat  ho  knotos  the  truth 


heavenly  things  ? 


which  he  is  communicating  to  others. 
3d.  Every  Sunday  school  teacher  should 
be  able  to  say,  '  I  know  what  I  am  com- 
municating ;  I  have  experienced  what 
is  meant  by  the  new  birth,  and  the  love 
of  God,  and  the  rehgion  which  I  am 
teaching.'  ^Testify.  Bear  witness  to. 
^  That  we  have  seen.  Jesus  had  seen 
by  his  omniscient  eye  all  the  operations 
of  the  Spirit  on  the  heart.  His  minis- 
ters have  seen  its  effects  as  we  see  the 
effects  of  the  wind,  and  having  seen 
men  changed  from  sin  to  holiness,  they 
are  qualified  to  bear  witness  to  the  truth 
and  reality  of  the  change.  And  every 
successful  minister  of  the  gospel  thu.s 
becomes  a  witness  of  the  saving  power 
of  the  gospel.  IF  Ye  receive  not.  Ye 
Pharisees.  Though  we  give  evidence 
of  truth,  though  miracles  are  wrought, 
and  proof  is  given  that  this  doctrine 
came  from  heaven,  yet  you  reject  it. 
T  Our  witness.  Our  testimony.  The 
evidence  which  is  furnished  by  miracle, 
and  the  saving  power  of  the  gospel. 
JMen  reject  revelation  though  it  is  at- 
tested by  the  strongest  evidence,  and 
though  it  is  constantly  producing  chang 
es  in  the  hearts  and  lives  of  men. 

12.  If  I  have  told  you.  Things  which 
occur  on  earth.  Not  sensual  or  worldly 
things,  for  Jesus  had  said  nothing  of 
these.  But  he  had  told  him  of  opera 
tions  of  the  Spirit  which  had  occurred 
o7i  earth,  whose  effects  were  visible, 
and  which  might  be,  therefore,  be- 
lieved. These  were  the  pla'mest  and 
most  obvious  of  the  doctrines  of  reh- 
gion. ^  How  shall  ye  believe.  How 
icill  you  believe.  Is  there  any  proba- 
bility that  you  will  understand  them  ? 
IT  Heavenly  tilings.  Things  pertaining 
to  the  government  of  God,  and  his  do- 
ings in  the  heavens,  which  are  removed 
from  human  view,  and  which  cannot  be 
subjected  to  human  sight.  The  more 
profound  and  inscrutable  things  per- 
taining to  the  redemption  of  men.— - 
Learn  hence,  1st.  The  height  and  depth 
of  the  doctrines  of  religion.  There  is 
much  that  we  cannot  yet  understand. 
2d.  The  obscurities  of  our  minds  ;  the 
feebleness  of  our  understandings  ;  the 


214 


JOHN. 


{ A.  D.  SO. 


13  And  "  no  man  hath  ascended  |  li  And  *^  as  Moses  lilled  up  the 
up  to  heaven,  but  he  that  came  ^  serpent  in  the  wilderness,  even 
down  from  heaven,  even  the  Son  of  |  so  must  ihe  Son  of  man  be  lifted 


man  which  is  in  heaven. 

a  Ep.4.9,10. 


corruption  of  our  hearts,  that  the  ■plain- 
est doctrines  of  religion  are  so  little  un- 
derstood by  us.  3d.  There  is  before 
us  a  vast  immensity ;  there  are  pro- 
found wonders  of  God's  government, 
to  be  the  study  of  the  righteous,  and 
to  be  seen  and  admued  for  ever  aiid 
ever. 

13.  And  no  man  hath  ascended  into 
heaven.  No  man,  therefore,  is  qualified 
to  speak  of  heavenly  things.  Ver.  12. 
To  speak  of  those  things  requires  inti- 
macy with  them ;  demands  that  we 
have  seen  them  ;  and  as  no  one  hath 
ascended  mto  heaven  and  returned,  so 
no  one  is  quahfied  to  speak  of  them  but 
he  who  came  down  from  heaven.  This 
does  not  mean  that  no  one  had  gone  to 
heaven,  or  been  saved,  for  Enoch  and 
Elijah  had  been  borne  there  (Gen.  v. 
24.  Compare  Heb.  xi.  5.  2  Kings  ii. 
11.);  and  Abraham,  Isaac,  and  Jacob, 
and  others,  were  there.  But  it  means 
that  no  one  had  ascended  and  returned, 
so  as  to  be  qualified  to  speak  of  the 
things  tlierc.  li  But  he  that  came  down, 
&LC.  The  Lord  Jesus.  He  is  repre- 
sented as  coming  down,  because,  being 
equal  with  God,  he  took  upon  himself 
our  nature.  John  i.  14.  Phil.  ii.  6.  7. 
He  is  represented  as  sent  by  the  Fa- 
ther. John  iii.  17,  34.  Gal  iv.  4.  1 
John  iv.  9,  10.  H  The  Son  of  man.— 
Called  thus  from  his  being  a  man; 
from  liis  interest  in  man ;  and  as  ex- 
jiressive  of  his  regard  ibr  man.  It  is  a 
favorite  title  whii.h  the  Lord  Jesus  gives  . 
to  himself  "ii  Which  is  in  heaven.  This 
is  a  very  remarkable  expression.  .Te- 
sus,  the  Son  of  man,  was  then  bodily 
on  earth  conversing  with  Nicodemus. 
Yet  he  declares,  that  he  is  at  the  same 
time  in  heaven.  This  can  be  under- 
stood only  as  referring  to  the  fact  that 
he  had  two  natures  —  that  his  divine 
nature  was  in  heaven,  and  his  human  , 
nature  on  earth.  Our  Saviour  is  fre-  | 
quently  spoken  of  in  this  manner.  Com-  , 
pare  John  vi.  (.2  ;  xvii.  5.  2  Cor.  viii. 
9.  As  Jesus  was  in  heaven  ;  as  his  , 
proper  abode  was  there,  he  was  fitted 
to  speak  of  heavenly  things,  an.d  de-  : 
clare  the  w  Jl  of  God  to  mail.    And  v,-e  1 


up; 


b  Nu.21.9. 


may  learn,   1st.  That  the  truth  about 
I  the   deep   things  of  God  is  not  to  be 
learned  of  men.     No  one  has  ascended 
j  there  ;  and  no  infidel,  or  mere  man,  or 
I  prophet,  is  qualified  of  himself  to  speak 
of  them.     2d.  That  all  the  light  which 
we  are  to  expect  on  those  subjects  is  to 
be  sought  in  the  scriptures.     It  is  only 
Jesus   and  his    inspired    apostles  and 
I  evangelists,    that  can    speak  of   those 
I  things.      3d.  It  is  not  wonderful   that 
I  some  things  m  the  sciiptures  are  mys- 
terious.    They  are  about  things  which 
we  have  not  seen,  and  we  must  receive 
them  on  the  tcslimorit/  of  him  who  has 
seen  them  —  the   Lord   Jesus   Christ. 
4th.    The   Lord  Jesus  is   divine.     He . 
Was  in  heaven  while  on  earth.   He  had, 
therefore,  a  nature  far  above   the  hu- 
man, and  is  equal  whh  the  Father.  Ch. 
,i.  1. 

I  14.  And  as  JMoses.  Jesus  proceeds 
I  in  this  and  the  following  verses  to  state 
j  the  reason  why  he  came  into  the  world. 
I  And  in  order  to  this  he  illustrates  his 
i  design,  and  the  efficacy  of  his  coming, 
;  by  a  reference  to  the  case  of  the  brazen 
serpent,  recorded  in  Num.  xxi.  8,  9. 
,  The  people  were  bitten  by  flying,  fiery 
serpents.  There  was  no  cure  for  the 
bite.  Moses  was  directed  to  make  an 
image  of  the  serpent,  and  place  it  in 
•sight  of  the  people,  that  they  might 
look  on  it  and  be  healed.  There  is  no 
e\idence  that  this  was  intended  to  be  a 
ti/pe  of  the  Messiah  ;  but  it  is  used  by 
Jesus  as  strikingly  illustrating  his  work. 
Men  are  sinners.  There  is  no  cure  by 
human  means  for  the  maladies  of  the 
soul.  And  as  the  people  who  were 
bitten  might  look  on  the  image  of  the 
serpent,  and  be  healed — so  may  sinners 
look  to  the  Saviour,  and  be  cured  of  all 
the  moral  maladies  of  our  nature^ — 
^  Lifted  up.  Erected  on  a  pole.  Placed 
on  high  so  that  it  might  be  seen  by  the 
people.  IF  The  serpe?it.  The  image  of 
a  serpent  made  of  brass.  ^  J?i  the  tcil- 
derness.  Near  the  land  of  Edom.  In 
the  desert  and  desolate  country  to  the 
south  of  mount  Hor.  Num.  xxi.  4. 
^  Even  so.  In  a  similar  manner,  and 
with  a  similar  design.    He  here  referr, 


A.  D.  30.] 


CHAPTER  III. 


2lb 


15  That  whosoever  *  believeth  in  ^  16  For  *  God  so  loved  the  w  orld, 
him  should  not  perish,  but  have  that  he  gave  his  only-begotten  Son, 
eternal  life.  .  that  whosoever   believeth    in   him 

a  ver.36.    He.7.25.  1  6  1  Jno.4.9. 


doubtless,  to  hig  death.  Compare  John 
xii.  32  ;  viii.  23.     The  points  of  resem- 
blance between  his  being  lifted  up,  and 
that  of  the  brazen  serpent,  seem  to  be 
these  :    1st.  In  both  cases,  those  who 
are  to  be  benefited  can  be  aided  in  no  j 
other  way.     The  bite  of  the  serpent  | 
was  deadly,  and  could  be  healed  only  ! 
by  looking  on  the  brazen  serpent ;  and  ' 
sin  is  deadly  in  its  nature,  and  can  be 
removed  only  by  looking  on  the  cross. 
2d.  The  mode  of  their  being  lifted  up. 
The  brazen  serpent  weis  in  the  sight  of  ' 
the  people.    So  Jesus  was  exalted  from 
the  earth ;  raised  on  a  tree,  or  cross.  , 
3d.  The  design  was  similar.     The  one 
was  to  save  the  Ufe :  the  other  the  sou!. 
The  one   to  save  from  temporal,  the 
other  from  eternal,,  death.     4th.    The 
manner  of  the  cure  v.tels  similar.     The 
people  of  Israel  v.erig  to  look  on  the  ' 
serpent  and  be  healed — and  so  sinners 
are  to  look  on  the  Lord  Jesus,  that  they  ; 
may  be  saved.     ^  3Iust.     It  is  proper  ; 
necessary ;    indispensable   if   men  are  . 
saved.    Compare  Luke  xxiv.  26  ;   xxn. 
42.    ^  The  Son  of  man.    The  Messiah.  ■ 
15.   That  whosoever.     This  shows  the  ; 
fulness  and  freeness  of  the  gospel.   All 
may  come  and  be   saved.     ^  Believeth  -, 
in  him.     Whosoever  puts  confidence  in 
him  as  able  and  willing  to  save.     Ail 
who  feel  that  they  are   sinners ;   that 
they   have   no   righteousness  of   their 
own,  and  are  \\-iIhng  to  look  to  him  as 
their  only  Saviour.   ^  Should  not  perish. 
They  are  in  danger,  by  nature,  o{  per- 
ishing— that  is,  of  sinking  down  to  the 
pains^'of  hell ;  of  "  being  punished  with 
everlasting  destruction  from   the   pre- 
sence of  the  Lord,  and  from  the  glory 
of  his  power."  2  Thess.  i.  9.   All  who 
believe  on  Jesus,  shall  be  saved  from 
this  condemnation,  and  be  raised  up  to 
eternal  hfe.     And  from  this  we  learn, 
1st.  That  there  is  salvation  in  no  other. 
2d.  That  salvation  is  here  full,  and  free 
for  all  who  vail  come.     3d.  That  it  is 
easy.    What  was  more  easy  for  a  poor, 
wounded,  dying  IsraeUte,  bitten  by  a 
poisonous  serpent,  than  to  look  up  to  a 
brazen  serpent  ?      So   with  the  poor, 
lost,   dying  sinner.      And  what  more 
.5joli5h,'thaa  for  such  a  wounded,  dying 


man  to  refuse  to  look  on  a  remedy  so 
easy  and  effectual  ?  So  nothing  is 
more  foolish  than  for  a  lost  and  dying 
sinner,  to  refuse  to  look  on  God's  only 
Son,  exalted  on  a  cross,  to  die  for  the 
sins  of  men,  and  able  to  .save,  to  the 
uttermost,  all  who  come  to  God  by 
him. 

16.  For  Gcd  so  loved.  This  does  not 
mean  that  God  approved  the  conduct  of 
men,  but  had  benevolent  feehngs  to- 
wards them  ;  was  so  earnestly  desirous 
of  their  happLiess.  God  hates  v.icked- 
ness,  but  still  desires  the  happiness  of 
those  v/ho  are  sicftd.  A  parent  may 
love  his  child,  and  desire  his  welfare, 
and  yet  be  strongly  opposed  to  the  con- 
duct of  that  child.  \V  hen  we  approve 
the  conduct  of  another,  this  is  the  love 
of  complacency  ;  when  we  desire  simply 
their  happiness,  this  is  the  love  of  heTie- 
Tolence.  ^  The  world.  All  mankind. 
It  does  not  mean  any  particular  part  of 
the  world,  but  man  as  men — the  race 
that  had  rebelled  and  that  deser\-ed  to 
die.  See  John  ri.  33;  xvii.  21.  His 
love  for  the  world,  or  for  all  mankind, 
in  gi\ing  his  Son,  was  shown  by  these 
circumstances :  1st.  All  the  world  was 
in  ruin,  and  exposed  to  the  wrath  of 
God.  2d.  They  were  in  a  hopeless 
condition.  3d.  God  gave  his  Son. — 
Man  had  no  claim  on  him.  It  w&s  a 
gift — an  undeserved  gilL  4th.  He  gave 
him  up  to  extreme  sufferings — even  the 
bitter  pains  of  death  on  the  cross.  5th. 
It  was  for  all  the  world.  He  tasted 
••  death  for  every  man."  Heb.  ii.  9.  He 
"  died  for  all."  2  Cor.  v.  15.  "  He  is 
the  propitiation  for  the  sins  of  the  whole 
v.'orld."  1  John  ii.  2.  ^-  That  he  gave. 
It  was  a  free  gift,  unmerited.  Man  had 
no  claim  ;  and  when  fhere  was  no  eye 
to  pity,  or  arm  to  save,  it  pleased  God 
to  give  his  Son  into  the  hands  of  men 
to  die  in  their  stead.  GaL  i.  4.  Rom. 
vhi.  32.  Luke  xxii.  19.  It  was  the 
m.ere  movement  of  his  love :  the  ex- 
pression of  his  eternal  compassion,  and 
his  desire  that  sinners  should  not  perish 
tor  ever.  ^  His  only-besotten  Son.  See 
Note  on  John  i.  14,  This  is  the  high 
est  expression  of  lovs  of  which  we  can 
conceive.     A  parent  who  shou'd  give 


216 


JOHN. 


[A.  D.  30. 


should  not  perish,  but  have  ever- 
lasting life. 

17  For  •*  God  sent  not  his  Son 
into  the  world  to  condemn  the 
world  ;  but  that  the  world  through 
iiim  might  be  saved. 

18  He  '  that  believeth  on  him  is 

a  Lu.9.56.      b  c.6.40,47. 

up  his  only  son  to  die — if  this  could,  or 
might,  be  done  —  would  show  higher 
"ove  than  could  be  manifested  in  any 
other  way.  So  it  shows  the  depth  of 
the  love  of  God,  that  he  was  wilUng 
to  give  his  only  Son  into  the  hands  of 
sinful  men,  that  he  might  be  slain,  and 
thus  redeem  them  from  eternal  sor- 
row. 

17.  To  condemti  the  world.  Not  to 
judge,  or  pronounce  sen  ^nce  on  man- 
kind. God  might  have  sent  him  justly 
for  this.  Man  deserved  condemnation, 
and  it  would  have  been  right  then  to 
have  pronounced  it.  But  God  was  will- 
ing that  there  should  be  an  offer  of  par- 
don, and  the  sentence  of  condemnation 
was  delayed.  Though  Jesus  did  not 
come  tJien  to  condemn  mankind,  yet  the 
time  is  coming  when  he  will  return  to 
judge  the  living  and  the  dead.  Acts  xvii. 
31.   2  Cor.  V.  10.   Matt.  XXV.  31— 46. 

18.  He  that  believeth.  He  that  has 
confidence  in  him  ;  rehes  on  him  ;  and 
trusts  to  his  merits  and  promises  for  sal- 
vation. To  believe  on  him,  is  to  feel 
and  act  according  to  truth  ;  that  is,  to  go 
as  lost  sinners,  and  act  towards  him  as  a 
Saviour  from  sins  ;  relying  on  him,  and 
looking  to  him  only  for  salvation.  See 
Notes  on  Mark  xvi.  16.  IT  Is  not  con- 
demned. Because  beheving  on  him. 
God  pardons  sin,  and  delivers  us  from 
deserved  punishment.  Jesus  died  in 
our  stead.  He  suffered  for  us.  And 
by  his  sufferings  God  is  satisfied ;  our 
sins  are  expiated  ;  and  it  is  consistent  for 
him  to  forgive.  When  a  sinner,  there- 
fore, believes  on  Jesus,  he  trusts  in  hiin 
as  having  died  in  his  place,  and  God  hav- 
ing accepted  the  offering  which  Christ 
made  in  our  stead,  as  being  an  equiva- 
lent for  our  sufferings  in  hell,  there  is 
now  no  further  condemnation.  Rom. 
viii.  1.  ^  He  that  believeth  not.  All  who 
do  not  believe,  whether  the  gospel  has 
come  to  them  or  not.  All  men  by  na- 
ture. ^  7s  condemned  already.  By  con- 
science ;  by  law ;  and  in  the  judgment 
of  God.     God  disapprovis  of  their  cha- 


not  condemned  :  but  he  that  believ- 
eth not  is  condemned  already,  be- 
cause he  hath  not  believed  in  the 
name  of  the  only-begotten  Son  of 
God. 

19  And  this  is  the  condemnation, 
that  light  '^  is  come  into  the  world, 

c  c.l.4,9-11. 


racter;  and  this  feeHng  of  disapproba- 
tion, and  the  expression  of  it,  is  the 
condemnation.  There  is  no  condemna- 
tion so  terrible  as  this,  that  God  disap- 
proves our  conduct,  and  will  express  his 
disapprobation.  He  will  judge  accord- 
ing to  truth,  and  wo  to  that  man  whose 
conduct  God  cannot  approve.  ^Be- 
cause. This  word  does  not  imply  that  the 
ground,  or  reason  of  their  condemna- 
tion is,  that  they  have  not  believed,  or, 
that  they  are  condemned  because  they 
do  not  believe  on  him — for  there  are 
miUions  of  sinners  who  have  never 
heard  of  him.  But  the  meaning  is  this. 
There  is  but  one  way  by  which  men  can 
be  freed  from  condemnation.  All  men 
without  the  gospel  are  condemned. — 
They  who  do  not  believe  are  still  under 
this  condemnation — not  having  embrac- 
ed the  only  way  by  which  tliey  can  be 
deUvered  from  it.  The  verse  may  be 
thus  paraphrased  :  '  All  men  are  by  na- 
ture condemned.  There  is  but  one  way 
of  being  free  from  this  state — by  behev- 
ing on  the  Son  of  God.  They  who  do 
not  believe — remain  in  that  state — are 
still  condemned,  for  they  have  not  em 
braced  the  only  way  in  which  they  can 
be  freed  from  it.'  Nevertheless,  those 
to  whom  the  gospel  comes,  greatly 
heighten  their  guilt  and  condemnation 
by  rejecting  the  offers  of  mercy,  and 
rramphng  under  foot  the  blood  of  the 
Son  of  God.  Lukexii.  47.  Matt.  xi.  23. 
Heb.  X.  29.  Prov.  i.  24— 30.  And  there 
are  thousands  going  to  eternity  under 
this  (foM&Ze  condemnation.  1st.  For  posi- 
tive, open  sin ;  and  2d.  For  rejecting 
God's  mercy,  and  despising  the  gospel 
of  his  Son.  This  it  is  which  will  make 
the  doom  of  sinners  in  Christian  lands 
so  terrible. 

19.  This  is  the  condemnation.  This  i3 
the  cause  of  condemnation ;  or  this  is 
the  reason  why  men  are  punished. 
1i  That  light  is  come.  Light  often  de- 
notes instruction,  teaching,  doctrine,  as 
that  by  which  we  see  clearly  the  path 
of  duty.    All  the  instruction  that  GoA 


A.  D.  30.]  CHAPTER  III. 

and  men  loved  darkness  rather  than 
light,  because  their  deeds  were 
evil. 

20  For  every  one  that  doeth  evil, 
h  iteth  the  light,  neither  "  cometh  to 

a  Job  24.13,17.    Pr.4.ia 


217 


gives  us  by  conscience,  reason,  or  reve- 
lation, may  thus  be  called  light.  But 
this  word  is  used  peculiarly  to  denote 
the  Messiah,  or  the  Christ,  who  is  often 
spoken  of  as  the  light.  See  Isa.  Ix.  1  ; 
ix.  2.  Compare  Matt.  iv.  16.  Also  Note 
on  John  i.  4.  It  was  doubtless  this  light 
to  which  Jesus  had  particular  reference 
here.  ^  Men  loved  darkness.  Darkness 
is  the  emblem  of  iniquity,  error,  super- 
stition :  whatever  is  opposite  to  truth 
and  piety.  Men  are  said  to  love  dark- 
ness more  than  they  do  light,  when  they 
are  better  pleased  with  error  than  truth  ; 
with  sin  than  holiness  ;  with  Belial  than 
Christ.  ^Because  their  deeds  are  evil. 
Men  who  commit  crime,  commonly 
choose  to  do  it  in  the  night  so  as  to  es- 
cape detection.  So  men  who  are  wick- 
ed, prefer  false  doctrine  and  error  to  the 
truth.  Thus  the  Pharisees  cloaked  their 
crimes  under  the  errors  of  their  system  ; 
and  amidst  their  false  doctrines  and  su- 
perstitions, they  attempted  to  convince 
o  hers  that  they  had  great  zeal  for  God. 
^  Deeds.     Works  ;  actions. 

20.  That  doth  evil.  Every  wicked 
man.  ^  Hateth  the  light.  This  is  true 
of  all  wicked  men.  They  choose  to 
practise  their  deeds  of  M'ickedness  in 
darkness.  They  are  afraid  of  the  light 
because  they  could  be  easily  detected. 
Hence  most  crimes  are  committed  in  the 
night.  So  with  the  sinner  against  God. 
He  hates  the  gospel,  for  it  condemns  his 
conduct,  and  his  conscience  would  trou- 
ble him  if  it  were  enlightened,  ^  His 
deeds  should  be  reproved.  To  reprove 
here  means  not  only  to  detect,  or  make 
manifest,  but  also  includes  the  idea  of 
coJidemnation  when  they  are  detected. 
The  gospel  would  make  his  wickedness 
manifest,  and  his  conscience  would  con- 
demn him.  We  learn  from  this  verse, 
1st.  That  one  design  of  the  gospel  is  to 
reprove  men.  It  convi<;ts  them  of  sin  in 
order  that  it  may  afford  consolation.  2d. 
That  men  by  nature  hate  the  gospel. 
No  man  who  is  a  sinner  loves  it.  And 
no  man  by  nature  is  disposed  to  come  to 
it,  any  more  than  an  adulterer,  or  thief, 

Vol.  II.  — 19 


the  light,  lest  his  deeds  shouid  ^  be 
reproved. 

21    But    he    that   doeth  *  truth 

cometh  to  the  light,  that  his  deeds 

may  be  made  manifest  that  they  are 

wrought  =  in  God. 

1  or,  discovered.      h-l  Jno.LG.      c  3  Jno.ll. 


is  disposed  to  come  to  the  daylight  and 
do  his  deeds  of  wickedness  there.  3d, 
The  reason  why  the  gospel  is  hated  is 
that  men  are  sinners.  "  Christ  is  hated 
because  sin  is  loved."  4th,  The  sin- 
ner must  be  convicted.  If  it  be  not  in 
this  world,  it  will  be  in  the  next.  There 
is  no  escape  for  him ;  and  the  only  way 
to  avoid  condemnation  in  the  world  to 
come,  is  to  come  humbly  and  acknow- 
ledge sin  here,  and  seek  for  pardon. 

2l.  He  that  doeth  truth.  He  who  does 
right ;  or,  he  that  obeys  the  truth.  Truth 
here  is  opposed  to  error  and  to  evil.  The 
sinner  acts  from  falsehood  and  error. 
The  good  man  acts  according  to  truth. 
The  sinner  beheves  a  lie— that  God  will 
not  punish  ;  or  that  there  is  no  God  ;  or 
that  there  is  no  etermty.  or  no  hell. 
The  Christian  believes  all  these,  and 
acts  as  if  they  were  true.  This  is  the 
difference  between  a  Christian  and  a 
sinner.  IT  Cometh  to  the  light.  Loves  the 
truth  and  seeks  it  more  and  rnore.  By 
prayer,  and  searching  the  scriptures,  he 
endeavors  to  ascertain  the  truth,  and  yield 
his  mind  to  it.  IT  May  be  made  manifest. 
May  be  made  clear  or  plain  ;  or  that  it 
may  be  made  plain  that  his  deeds  are 
wrought  in  God.  He  searches  for  truth 
and  light  that  he  may  have  evidence 
that  his  actions  are  right.  ^Wrought 
in  God.  That  they  are  performed  ac- 
cording to  the  will  of  God  ;  or  perhaps 
by  the  assistance  of  God,  and  are  such 
as  God  will  approve.  The  actions  of 
good  men  are  performed  by  the  influ 
ence  and  aid  of  God.  Phil.  ii.  12.  Ot 
course  if  they  are  performed  by  his  aid, 
they  are  such  as  he  will  approve.  Here 
is  presented  the  character  of  a  good  man, 
and  a  sincere  Christian.  We  learn  re- 
specting that  character,  1st.  He  does 
truth.  He  loves  it ;  seeks  it ;  follows 
it.  2d.  He  comes  to  the  light.  He  does 
not  attempt  to  deceive  himself  or  others. 
3d.  He  is  willing  to  know  himself,  and 
aims  to  do  it.  He  desires  to  know  the 
true  state  of  his  heart  before  God.  4th. 
An  especial  object  of  his  efforts  is,  that 
his  deeds  mav  be  wrought  in  God.    Ho 


218 


JOHN. 


[A.  D.  30. 


22  After  these  things  came  Jesus 
and  his  disciples  into  the  land  of 
Judea ;  and  there  he  tarried  with 
them,  and  *  baptized. 

23  And  John  also  was  baptizing 

a  e.4.2.       b  1  Sa^.4. 


desires  to  be  a  good  man ;  to  receive 
continual  aid  from  God,  and  to  perform 
such  actions  as  he  will  approve. 

This  is  the  close  of  our  Lord's  dis- 
course with  Nicodemus  —  a  discourse 
condensing  the  gospel ;  giving  the  most 
striking  exhibition  and  illustration  of 
truth ;  and  representing  especially  the 
fundamental  doctrine  of  regeneration, 
and  the  evidence  of  the  change.  It  is 
clear  that  the  Saviour  regarded  this  as 
lying  at  ^he  foundation  of  religion. 
Without  it  we  cannot  possibly  be 
saved.  And  now  it  becomes  every 
reader,  as  in  the  presence  of  God,  and 
m  view  of  the  judgment-seat  of  Christ, 
solemnly  to  ask  himself  whether  he 
lias  experienced  this  change  ?  Wbie- 
ther  he  knows  by  experience  what  it  is 
to  be  born  of  that  Spirit  ?  If  he  does, 
he  will  be  saved.  If  not,  he  is  in  the 
gall  of  bitterness,  and  in  the  bond  of  ini- 
quity, and  should  give  no  sleep  to  his 
eyes  till  he  has  made  his  peace  with  God. 

22.  Land  of  Judea.  The  region  round 
about  Jerusalem.  ^\  And  baptized .  Je- 
sus did  not  himself  administer  the  ordi- 
nance of  baptism,  but  his  disciples  did 
it  by  his  direction  and  authority.  John 
iv.  2. 

23.  In  Enon.  This  place  is  probably 
in  the  plain  of  Jordan  a  little  south  of 
Bethshean,  and  in  the  tribes  of  Ephraim 
and  Gad.  It  was  situated  on  the  west 
side  of  the  Jordan.  ^  Near  to  Salim. 
Salim  was  a  few  miles  w-est  of  Enon, 
and  a  Uttle  south  of  mount  Hcrmon. 
These  places  are  about  twenty-five 
miles  north  of  Bethabara,  where  Jesus 
was  baptized.  ^  Because  there  was  much 
water  there.  John's  preaching  attracted 
multitudes.  It  appears  that  they  re- 
mained with  him,  probably  many  days 
In  many  parts  of  that  country,  partieu 
larly  in  the  hilly  region  near  where 
John  preached,  it  was  difficult  to  find 
water  to  accommodate  the  necessity  of 
the  people,  and  perhaps  also  of  the 
camels,  with  which  those  from  a  dis- 
tance would  come.  To  meet  their  ne- 
cesaities,  as  well  as  for  the  purpose  of 


in  Enon,  near  to  Salim,  *  becnupe 
there  was  much  water  there ;  and  ' 
they  came  and  were  baptized  : 

24  For  John  '^  was  not  yet  cast 
into  prison. 

c  Matt.3.5,6.       d  Matt.I4.3. 


baptizing,  he  selected  a  spot  that  waa 
well-watered,  probably  with  springs 
and  rivulets.  Whether  the  ordinance 
of  baptism  was  performed  by  immer- 
sion, or  in  any  other  mode,  the  selec- 
tion of  a  place  well-watered  was  proper 
and  necessary.  The  mention  of  the 
fact  that  there  was  much  water  there, 
and  that  John  selected  that  as  a  conve- 
nient place  to  perform  his  office  as  a 
baptizer,  proves  nothing  in  regard  to 
the  mode  in  which  the  ordinance  was 
administered — since  he  would  naturally 
select  such  a  place  whatever  was  the 
mode.  Where  numbers  of  people  came 
together  to  remain  any  time,  it  was  ne- 
cessary to  select  such  a  place  whatever 
was  their  employment.  An  encamp- 
ment of  soldiers  is  made  on  the  san)e 
principles,  and  in  every  camp-meeting 
that  I  have  ever  seen,  a  place  is  select- 
ed where  there  is  a  good  supply  of  wa- 
ter— though  not  one  person  should  be 
immersed  during  the  whole  services. 
As  all  the  facts  in  the  case  are  fully 
met  by  the  supposition  that  John  might 
have  baptized  in  some  other  way  be- 
sides immersion ;  and  as  it  is  easy  to 
conceive  another  reason  that  is  suffi- 
cient to  account  for  the  fact  that  such  a 
place  was  selected,  this  passage  cer- 
tainly should  not  be  adduced  to  prove 
that  he  performed  baptism  only  in  that 
manner. 

24.  For  John  was  not  yet  cast  hiio 
prison.  See  Luke  iii.  20.  The  men- 
tion of  this  shows  that  John  was  not 
imprisoned  till  some  time  after  our  Lord 
entered  on  his  ministry.  The  design 
of  John  was  to  call  men  to  repentance, 
and  prepare  them  for  the  Messiah  ;  and 
this  he  continued  to  do  after  our  Sa- 
viour commenced  his  work.  It  shows 
that  a  minister  of  rehgion  should  be  in- 
dustrious to  the  day  of  his  death.  John 
still  toiled  iu  his  work,  not  the  less  be- 
cause the  Messiah  had  come.  So  min- 
isters should  not  labor  less  when  Christ 
appears  by  his  Spirit,  and  takes  the 
work  into  his  own  hemds,  and  turns 
many  to  himself 


A..  D.  30.] 


CHAPTER  III. 


219 


95  Then  there  arose  a  question 
between  some  of  John's  disciples 
and  the  Jews,  ah  out  purifying. 

26  And  they  came  unto  John, 
and  said  unto  him,  Rabbi,  he  that 

a  c.l.7,]5.&c.        b  P.S.G5.2.    Is.45.23. 


25.  A  question.  Rather  a  contro 
versy.  A  dispute.  ^John's  disciples. 
Those  who  had  been  baptized  by  him, 
and  who  attached  great  efficacy  and  im- 
portance to  the  teaching  of  their  Master. 
^  And  the  Jews.  Many  manuscripts, 
and  some  of  the  fathers,  and  the  ancient 
Syriac  version,  read  this  in  the  singular 
number,  "  with  a  Jeto,'^  one  who,  it  is 
commonly  supposed,  had  been  baptized 
by  the  disciples  of  Jesus.  IT  About  pu- 
rifying. What  the  precise  subject  of 
this  dispute  was,  we  do  not  know. 
From  what  follows,  it  would  seem  it 
was  about  the  comparative  value  and 
efficacy  of  the  baptism  performed  by 
John,  and  by  the  disciples  of  Jesus. 
The  word  purifying  may  be  applied  to 
baptism,  as  it  was  an  emblem  of  re- 
pentance and  purify,  and  thus  used  by 
the  Jews,  by  John,  and  by  Jesus. 
About  this  subject  it  seems  that  a  dis- 
pute arose,  and  was  carried  to  such  a 
length  that  complaint  was  made  to  , 
John.  From  this  we  may  learn,  1st. 
That  even  in  the  time  of  Jesus,  when  ' 
the  gospel  began  to  be  preached,  there 
was  witnessed,  what  has  been  ever 
since,  unhappy  disputings  on  »he  sub- 
ject of  religion.  Even  young  converts 
may,  by  over-heated  zeal  -ind  igno- 
rance, fall  into  angry  discussion.  2d. 
That  such  discussions  are  commonly 
about  some  unimportant  matter  of  re- 
figion,  something  which  they  may  not 
yet  be  qualified  to  understand,  and 
which  does  not  materially  affect  them 
if  they  could.  3d.  That  such  disputes 
often  are  connected  with  a  spirit  of 
proselytism — with  boasting  of  the  su- 
perior excellence  of  the  sect  with  which 
roe  are  connected,  or  with  whom  roe 
have  been  converted,  and  often  with  a 
desire  to  persuade  others  to  join  with 
us.  4th.  That  such  a  spirit  is  eminently 
mproper  on  such  occasions.  Love  should 
characterize  the  feeUngs  of  young  con- 
verts ;  a  disposition  to  inquire  and  not 
to  dispute  ;  a  willingness  that  all  should 
follow  the  dictates  of  their  own  con- 
Bcienceg,  and  not  a  desire  to  proselyte 
them  to  our  way  of  thinking,  or  to  ou 


was  with  thee  beyond  Jordan,  to 
whom  thou  "  barest  witness,  be- 
hold, the  same  baptizeth,  and  all  * 
vien  come  to  him. 

27  John  answered  and  said,  A  • 
c  I  Cor.2.12-14.4.7.^  He.5.4.    Ja.l.l7. 

church.  It  may  be  added,  that  there 
is  sca'-cely  any  thing  which  so  certainly 
and  effectually  arrests  a  revival  of  re- 
ligion  as  such  a  disposition  to  dispute, 
and  to  m.ake  proselytes  to  particular 
modes  of  faith  and  of  administering  the 
ordinance  of  the  gospel. 

26.  Came  unto  John.  Came  to  him 
with  their  complaint — envious  and  jeal- 
ous at  the  success  of  Jesus,  and  evi- 
dently irritated  from  the  discussion, 
as  if  their  master  was  about  to  lose  hia 
popularity.  ^  Rahbi.  Master.  Ac- 
knowledging him  as  their  master  and 
teacher.  IT  That  was  with  thee.  Who 
was  baptized  by  thee.  Thou  barest 
witness.  See  ch.  i.  29—35.  ^  All 
men  come  to  him.  This  was  the  source 
of  their  difficulty.  It  was,  that  Jesus 
was  gaining  popularity;  that  the  peo- 
ple flocked  to  him :  and  they  feared 
that  John  would  be  forsaken,  and  his 
followers  be  diminished  in  numbers  and 
influence.  Thus  many  love  their  sect 
more  than  they  do  Christ,  and  would  be 
more  rejoiced  that  a  man  became  a  Pres- 
byterian, a  Methodist,  a  Baptist,  than 
that  he  became  a  sincere  and  humble 
Christian.  This  is  not  the  spirit  of  the 
gospel.  True  piety  teaches  us  to  rejoice 
that  sinners  turn  to  Christ,  and  become 
holy,  whether  they  follow  us  or  not. 
Let  Jesus  be  exalted,  and  let  men  turn 
to  him,  is  the  language  of  religion, 
whatever  denomination  they  may  feel 
it  their  duty  to  follow. 

27.  John  answered,  &c.  John  did 
not  enter  into  their  feelings,  or  side  with 
their  love  of  party.  He  came  to  honor 
Jesus,  not  to  build  up  a  sect.  He  re- 
joiced at  the  success  of  the  Messiah, 
and  began  to  teach  thern  to  rejoice  in  it 
also.  *  A  man  can  receive  nothing,  &c. 
All  success  is  from  heaven.  All  my 
success  was  from  God.  All  the  suc- 
cess of  Jesus  is  from  God.  As  success 
comes  from  the  same  source,  we  ought 
not  to  be  envious.  It  is  designed  to 
answer  the  same  end,  and  by  whomso. 
ever  accomplished,  the  hand  of  God  is 
in  it,  and  we  should  rejoice.  If  Jesua 
and  his  disciples  are  successful,  if  all 


220 


man  can  '  receive  nothing,  except 
it  be  g-iv<;n  him  from  heaven. 

28  Ye  yourselves  bear  me  wit- 
ness, that  I  said,  "  I  am  not  the 
Christ,  but  tl.at ''  I  am  sent  before 
him. 

29  He  that  hath  the  bride "  is  the 
bridegroom  :  but  the  friend  '^  of  the 

'^  or ,  take  unto  himself .  «c. 1.20,27.  JLu. 
1.17.  cCa.4.8-12.  Jer.2.2.  Eze.16.8.  Hos. 
2.19,20.    Matt.22.2.     2Cor.ll.2.     Ep.5.25,27. 


JOHN.  [A.D.30 

bridegroom,  which  standeth  and 
heareth  him,  rejoiceth  greatly  be- 
cause of  the  bridegroom's  voice. 
This  my  joy  therefore  is  fulfilled. 

30  He  must  increase,  but  I  must 
decrease. 

31  He  that  cometh  from  abovo,  • 
is  above  all :  he -^  that  is  of  the  earth, 

Re.21.9.  dCa.5.1.  e  c.6.33.  8.23.  Ep.l. 
20.21.    /I  Cor.  15.47. 


men  flee  to  him,  it  is  proof  that  God 
favors  him,  and  you  should  rejoice. 

28.  Bear  me  witness.  You  remem- 
ber that  at  first  I  told  you  I  was  not  the 
Messiah.  Matt.  iii.  John  i.  As  he  had 
been  witness  to  Jesus,  as  he  came  for 
no  other  end  but  to  point  him  out  to  the 
Jews,  they  ought  not  to  suppose  that 
John  was  his  superior.  And  it  was  but 
reasonable  to  expect  that  he  would  be 
more  successful  than  his  forerunner. 
'  I  came  not  to  form  a  separate  party,  a 
pecuUar  sect,  but  to  prepare  the  way 
that  he  might  be  more  successful,  and 
that  the  people  might  be  ready  for  his 
coming,  and  fitted  for  the  success  which 
he  has  actually  met  with.  You  should 
rejoice,  therefore,  at  that  success,  and 
not  envy  it,  for  his  success  is  the  best 
proof  of  the  greatness  of  my  word,  and 
of  77s  success  also.' 

29.  He  that  hath  the  bride,  &c.  This 
is  an  iUustration  drawn  from  marriage. 
The  bride  belongs  to  her  husband.  So 
the  church,  the  bride  of  the  Messiah, 
belongs  to  him.  It  is  to  be  expected, 
therefore,  and  desired  that  the  people 
should  flock  to  him.  IT  But  the  friend  of 
the  bridegroom.  He  whose  office  it  is  to 
attend  him  on  the  marriage  occasion. 
This  was  commonly  the  nearest  friend, 
and  was  a  high  honor.  IT  Rejoiceth 
greatly.  Esteems  himself  highly  honor- 
ed by  the  proof  of  friendship,  and  rejoi- 
ces in  it.  IT  The  bridegroom' s  voice.  His 
conmiands,  requests,  or  conversation. 
1i  This  my  joy,  &,c.  '  I  sustain  to  the 
Messiah  the  relation  which  a  groom's- 
man  does  to  the  groom.  The  chief 
honor  and  the  chief  joy  is  not  mine,  but 
ois.  It  is  to  be  expected,  therefore, 
that  the  people  will  come  to  him,  and 
that  his  success  will  be  great.'  The 
relation  of  Christ  to  the  church  is  often 
compared  with  the  marriage  relation, 
denoting  the  tenderness  of  the  union, 
and  his  great  love  for  his  people.  Com- 


pare Isa.  Ixii.  5.     Rev.  xxi.  2,  9 ;  xxii. 
17.     Eph.  V.  26,  27,  32.    2  Cor.  xi.  2. 

30.  He  must  increase.  His  authority 
and  influence  among  the  people  must 
■  grow.  His  doctrine  shall  continue  to 
spread  till  it  extends  through  all  the 
earth.  ^  I  must  decrease.  The  purpose 
of  my  ministry  is  to  point  men  to  him. 
When  that  is  done,  my  work  must  cease. 
I  came  not  to  form  a  party  of  my  own, 
nor  to  set  up  a  rehgion  of  my  own.  And 
my  teaching  must  cease  when  he  is  fully 
established,  as  the  light  of  the  morning 
star  fades  away  and  is  lost  in  the  beams 
of  the  rising  sun.'  This  evinced  John's 
humihty  and  wilUngness  to  be  esteemed 
as  nothing  if  he  could  honor  Christ.  It 
shows  us  also  that  it  is  sufficient  honor 
for  man,  if  he  may  be  permitted  to  point 
sinners  to  the  Lord  Jesus  Christ.  No 
work  is  so  honorable  and  joyful  as  the 
ministry  of  the  gospel,  and  none  so 
highly  honored  as  those  who  are  per- 
mitted to  stand  near  the  Son  of  God,  to 
hear  his  voice,  and  to  lead  perishing  men 
to  his  cross.     Comp.  Dan.  xii.  3. 

31.  He  that  Cometh  from  above.  The 
Messiah,  represented  as  coming  down 
from  heaven.  See  ver.  13;  ch.  vi.  33; 
viii.  23.  It  has  been  doubted  Avhether 
the  remainder  of  this  chapter  contains 
the  words  of  John  the  Baptist,  or  of  the 
evangelist.  The  former  is  the  more 
probable  opinion,  but  it  is  difficult  to  de- 
cide it,  and  it  is  of  very  httle  conse- 
quence. ^  Is  above  all.  In  nature,  rank, 
and  authority.  Is  superior  to  all  proph- 
ets (Heb.  i.  1,  2) ;  to  all  angels  (Heb.  i. 
4 — 14),  a7id  is  over  all  the  universe  as  its 
sovereign  Lord.  Rom.  ix.  5.  Eph.  i. 
21,  22.  Col.  i.  15—19.  1  Cor.  xv.  25. 
^  He  that  is  of  the  earth.  He  who  has 
no  higher  nature  than  the  human  nature. 
The  prophets,  apostles,  and  John  were 
men  like  others,  born  in  the  same  way, 
and  sinking  like  others  to  the  dust.  Je- 
sus had  a  nature  superior  to  man,  and 


A   D.  30.] 


CHAPTER  III. 


221 


is  earthly,  and  speaketh  of  the  earth : 
he  that  cometh  from  heaven,  is 
above  all. 

32  And  what  he  hath  seen  and 
heard,  that  he  testifieth ;  and  no  * 
man  receiveth  his  testimony. 

33  He  that  hath  received  his  tes- 
timony hath  *  set  to  his  seal  that 
God  is  true. 

ac.l.ll.       J  lJno.5.10.      c  c.7.16.       dVs. 
45.7.    Is.11.2.  59.21.  c.1.16.    Col.1.19. 


ought  therefore  to  be  exahed  above  all. 
^  Is  earthly.  Is  human.  Is  inferior  to 
him  who  comes  from  heaven.  Partakes 
of  his  origin,  which  is  inferior  and  cor- 
rupt. IT  Speaketh  of  the  earth.  His  teach- 
ing is  inferior  to  that  of  him  who  comes 
from  heaven.  It  is  comparatively  ob- 
scure and  imperfect,  not  full  and  clear, 
hke  the  teaching  of  him  who  is  from 
above.  This  was  the  case  with  all  the 
prophets,  and  even  with  John  the  Bap- 
tist. 

32.  And  what  he  hath  seen,  &c.  See 
ver.  11.  ^  No  man  receiveth  his  testi- 
mony. The  words  no  man  are  here  to 
be  understood  in  the  sense  of  few. 
Though  his  doctrine  is  pure,  plain, 
Eublime,  yet  few  comparatively  received 
it  in  faith.  Though  multitudes  came  to 
him,  drawn  by  various  motives  (John 
vi.  26),  yet  few  became  his  real  disciples. 
Matt.  xxvi.  56 ;  vii.  22.  'A  His  testirno- 
ny.  His  doctrine.  The  truth  to  which 
he  bears  witness  as  having  seen  and 
known  it  (ver.  11).  Often  many  persons 
appear  for  a  time  to  become  the  follow- 
ers of  Christ,  who  in  the  end  are  seen 
to  have  known  nothing  of  religion. 

33.  He  that  hath  received  his  testimony. 
Hath  received  and  fully  believed  his 
doctrine.  Hath  yielded  his  heart  to  its 
influence.  ^  Hath  set  to  his  seal.  To 
seal  an  instrument  is  to  make  it  sure  ;  to 
acknowledge  it  as  ours  ;  and  to  pledge 
our  veracity  that  it  is  true  and  binding, 
as  when  a  man  seals  a  bond,  a  deed,  or 
a  will.  Believing  a  doctrine,  therefore, 
in  the  heart,  is  expressed  by  sealing  it, 
or  by  believing  it  we  express  our  firm 
conviction  that  it  is  true,  and  that  God 
who  has  spoken  it  is  true.  We  vouch  for 
the  veracity  of  God,  and  assume  as  our 
own  the  proposition  that  it  is  the  truth  of 
God.  IT  God  is  trtce.  Is  faithful,  is  the  au- 
thor of  the  system  of  doctrines,  and  will 
fulfil  all  that  he  has  promised.  We  learn 

19* 


34  For  '^  he   whom    God    hath 
sent,  speaketh  the  words  of  God 
for  God   ^veth  not  the   Spirit  by 
measure  **  tmio  him. 

35  The  Father  loveth  the  Son,  • 
and  hath  given  all  things  into  his 
hand. 

36  He  f  that  believeth  on  the  Son 
hath  everlasting  life  :  and  he  that 

eMatt.28.18.      /Ha.2.4.  ver.15,16. 


here :  1st.  That  to  be  a  beUevcr  is 
something  more  than  to  hold  a  mere 
speculative  belief  of  the  truth.  2d.  That 
to  be  a  behever  is  to  pledge  ourselves  for 
the  truth,  to  seal  it  as  our  own,  to  adopt 
it,  and  choose  it,  and  solemnly  assent  to 
it,  as  a  man  does  to  an  instrument  of 
writing  that  is  to  convey  his  property,  or 
that  is  to  dispose  of  it  when  he  dies. 
3d.  Every  Christian  is  a  witness  for 
God,  and  it  is  his  business  to  show  by 
his  life  that  he  beUeves  that  God  is  true 
to  his  threatenings  and  to  his  promises. 
See  Notes  on  Isa.  xliii.  10.  4th.  It 
is  a  solemn  act  to  become  a  Christian. 
It  is  a  surrender  of  all  to  God,  or  giving 
away  body,  soul,  and  spirit  to  him,  with 
a  belief  that  he  is  true,  and  alone  is  able 
to  save.  5th.  The  man  that  does  not 
do  this,  that  is  not  walling  to  pledge  his 
belief  that  God  is  true,  sets  to  his  seal 
that  God  is  a  liar  and  unworthy  of  con 
fidence.     1  John  v.  10. 

34.  Whom  God  hath  sent.  The  Mes- 
siah.  "^  Speaketh  the  words  of  God.  The 
truth,  or  commands  of  God.  IT  The 
Spirit.  The  Spirit  of  God.  Though 
Jesus  was  God  as  well  as  man,  yet  as 
Mediator  God  anointed  him,  or  endow- 
ed him  with  the  influence  of  his  Spirit, 
so  as  to  be  completely  qualified  for  his 
great  work.  IT  By  measure.  Not  in  a 
small  degree,  but  fully,  completely. 
The  prophets  were  inspired  on  parttctt 
lar  occasions  to  deliver  special  mes- 
sages. The  Messiah  was  continually  fill- 
ed with  the  Spirit  of  God.  "  The  Spirit 
dwelt  in  turn  not  as  a  vessel,  but  as  in  a 
fountain,  as  in  a  bottomless  ocean." — 
(Henry.) 

35.  Loveth  the  Son.  Loves  him  emi- 
nently, above  all  the  prophets  and  other 
messengers  of  God.  ^  Hath  given  all 
things      See  Note,  Matt,  xxviii.  18. 

36.  Hath  everlasting  life.  Has  or  ia 
in  possession  of  that  which  is  a  recoverv 


222 


JOHN. 


[A.  D.30 


believeth  not  the  Son  shall  not  see 
life  ;  but  the  WTath  "  of  God  abideth 
on  him. 

CHAPTER  IV. 

WHEN  therefore  the  Lord  knew 
how  the  Pharisees  had  heard 

a  Eo.1.18. 


from  spiritual  death,  and  which  shall 
result  in  eternal  life  in  heaven.  Piety 
here  is  the  same  that  it  will  be  there, 
except  it  will  be   expanded,  matured, 

Eurified,  made  more  glorious.  It  is  here 
fe  begun  —  the  first  breathings  and 
pantings  of  the  soul  for  immortality — yet 
it  is  life,  though  at  first  feeble  and  faint, 
which  is  eternal  in  its  nature,  and  which 
shall  be  matured  in  the  full  and  perfect 
bliss  of  heaven.  The  Christian  here 
has  a  foretaste  of  the  world  of  glory, 
and  enjoys  the  same  hind  of  felicity, 
though  not  the  same  degree,  that  he  will 
there.  IT  Shall  not  see  life.  Shall  nei- 
ther enjoy  true  life  or  happiness  here 
nor  in  the  world  to  come.  Shall  never 
enter  heaven.  H  The  wrath  of  God.  The 
anger  of  God  for  sin.  His  opposition  to 
lin,  and  its  terrible  effects  in  this  world 
«nd  the  next.  IT  Abideth  on  him.  This 
Implies  that  he  is  noio  under  the  wrath 
of  God,  or  under  condemnation.  It  im- 
plies also,  that  it  will  continue  to  remain 
on  him.  It  will  abide  or  dwell  there  as 
its  appropriate  habitation.  As  there  is 
no  way  of  escaping  the  wrath  of  God 
but  by  the  Lord  Jesus  Christ,  so  those 
who  will  not  believe  must  go  to  eternity 
as  they  are,  and  bear  alone  and  unpitied 
all  that  God  may  choose  to  inflict  as  the 
expressioH  of  his  sense  of  sin.  Such  is 
the  miserable  condition  of  the  sinner ! 
Yet  thousands  choose  to  remain  in  this 
state,  and  to  encounter  alone  all  that  is 
terrible  in  the  wrath  of  Almighty  God, 
rather  than  to  come  to  Jesus,  who  has 
borne  their  sins  in  his  own  body  on  the 
tree,  and  who  is  willing  to  bless  them 
with  the  peace,  and  purity,  and  joy  of 
immortal  hfe. 

CHAPTER  IV. 
1.  The  Lord  knew.  When  Jesus 
knew.  ^  How  the  Pharisees  had  heard. 
The  Pharisees  here  seem  to  denote 
either  the  members  of  the  sanhedrim, 
or  those  who  were  in  authority.  They 
claimed  the  authority  to  regulate  the 


that  Jesus  made  and  baptized '  more 
disciples  than  John, 

2  (Though   Jesus   himself  bap- 
tized not,  but  his  disciples,) 

3  He  left  Judea,  and  departed 
again  into  Galilee. 

4  And  he  must  needs  *=  go  through 
Samaria. 


b  c.3.22.26. 


c  Lu.2.49. 


rites  and  ceremonies  of  religion,  and 
hence  they  supposed  they  had  a  right 
to  inquire  into  the  conduct  of  both  John 
and  our  Lord.  They  had  on  a  former 
occasion  sent  to  inquire  of  John  to 
know  by  what  authority  he  had  iniro 
duced  such  a  rile  into  the  religion  of  the 
people.  See  Note,  ch.  i.  25.  IT  3Iore 
disciples  than  John.  Though  many  of 
the  Pharisees  came  to  his  baptism, 
(Matt,  iii.),  yet  those  who  were  in  au- 
thority were  displeased  with  the  success 
of  John.  John  i.  25.  The  reasons  of 
this  were  probably  the  severity  and 
justness  of  his  reproofs  (Matt.  iii.  7), 
and  the  fact  that  he  drew  many  after 
him,  and  thus  weakened  their  authority 
and  influence.  As  they  were  displeas- 
ed with  John  so  they  were  with  Jesus, 
who  was  doing  the  same  thing  on  a 
larger  scale,  not  only  making  disciples, 
but  baptizing  also  without  their  autho- 
rity, and  drawing  away  the  people  aftei 
him. 

2.  Though  Jesus  himself  baptized  not. 
The  reason  why  Jesus  did  not  baptize 
was,  probably  because  if  7/e  had  baptized 
it  might  have  made  unhappy  divisions 
among  his  followers  :  those  might  have 
considered  themselves  most  worthy  or 
honored  who  had  been  baptized  by  him. 
Compare  1  Cor.  i.  17. 

3.  He  left  Judea.  The  envy  and 
malice  of  the  Pharisees  he  might  have 
known  were  growing  so  rapidly  as  to 
endanger  his  life.  As  his  time  to  die 
had  not  yet  come,  he  retired  to  Galilee, 
a  country  farther  from  Jerusalem  and 
much  less  under  their  control  than  Ju- 
dea. See  Mark  ii.  22.  Luke  iii.  1. 
Though  Jesus  feared  not  death,  and 
did  not  shrink  from  suffering,  yet  he 
did  not  needlessly  throw  himself  into 
danger,    or    provoke    opposition.      Ha 

1  could  do  as  much  good  in  Galilee  prob- 
ably as  in  Judea,  and  he  therefore  with- 
drew himself  from  immediate  danger. 

4.  And  he  must  needs  go  through  Sa- 


A.  D.  30.] 


CHAPTER  IV. 


223 


5  Tlien  (ometh  he  to  a  city  of 
Samaria,  which  is  called  Sychar, 
near  to  the  parcel  of  ground  that 
Tacob  g-ave  *  to  his  son  Joseph. 

6  Now  Jacob's  well  was  there, 
lesus  theiefore,  being  wearied  with 
tis  journey,  sat  thus  on  the  well : 
and  it  was  about  the  sixth  hour. 

a  Ge.33.19.  4822.    Jos.24.32. 

inaria,  Samaria  was  betv/een  Judea 
and  Galilee.  The  direct  and  usual  way 
was  to  pass  through  Samaria.  Some- 
times, however,  the  Jews  took  a  cir- 
cuitous route  «n  the  east  side  of  the 
Jordan.     See  Note,  Matt.  ii.  22. 

5.  Sychar.  This  city  stood  about  fif- 
teen miles  south  of  the  city  called  Sa- 
maria, between  mount  Ebal  and  mount 
Gerizim.  It  was  one  of  the  oldest  cities 
of  Palestine,  and  was  formerly  known 
by  the  name  of  Shechem,  or  Sichem. 
Gen.  xxxiii.  18  ;  xii.  6.  The  city  was 
in  the  tribe  of  Ephraim.  Josh.  xxi.  21. 
It  was  at  this  place  that  Joshua  assem- 
bled the  people  before  his  death,  and 
liere  they  renewed  their  covenant  with 
the  Lord.  Josh.  .xxiv.  After  the  death 
of  Gideon  it  became  a  place  of  idola- 
trous worship,  the  people  worshipping 
Baalberith.  Judges  Lx.  46.  It  was  de- 
stroyed by  Abimelech,  who  beat  down 
the  city  and  sowed  it  with  salt.  Judges 
ix.  45.  It  was  afterwards  rebuilt,  tind 
became  the  residence  of  Jeroboam,  the 
king  of  Israel.  1  Kings  xii.  25.  It  was 
called  by  the  Romans  Flavia  Neapolis, 
and  this  has  been  corrupted  by  the 
Arabs  into  Naplous,  its  present  name. 
It  is  still  a  considerable  place,  and  its 
site  is  remarkably  pleasant  and  produc- 
tive. IT  The  parcel  of  ground.  The 
piece  of  ground ;  or  the  land,  &.c.  IT 
That  Jacob  gave,  &c.  Jacob  bought  one 
piece  of  ground  near  to  Shalem,  a  city 
of  Shechem,  of  the  children  of  Hamor, 
the  father  of  Shechem,  for  an  hundred 
pieces  of  silver.  Gen.  xxxiii.  19.  In 
this  place  the  bones  of  Joseph  were 
buried  when  they  were  brought  up  from 
Egypt.  Josh.  xxiv.  32.  He  also  gave 
<o  Joseph  an  additional  piece  of  ground 
which  he  took  from  the  hand  of  the 
Amorite  by  his  own  valor,  '  with  his 
eword  and  his  bow,'  as  a  portion  above 
ihat  which  was  given  to  his  brethren. 
Gen.  xlviii.  22.  Possibly  these  pieces 
of  ground  lay  near  together,  and  were  a 
part  of  the  homestedd  of  Jacob.     The 


7  There  cometh  a  woman  of  Sa- 
maria to  draw  water.  Jesus  saitb 
unto  her.  Give  me  to  drink. 

8  (For  his  disciples  were  gone 
away  unto  the  city  to  buy  meat.) 

9  Then  saith  the  woman  of  Sa- 
maria unto  him,  How  is  it  that 
thou,  being  a  Jew,  askest  drink  of 

well  was  "near"  to  this.  There  is 
now,  the  Rev.  E.  Smith  mentioned  to 
me  in  conversation,  a  place  near  this 
well  called  Shalem. 

6.  Jacob's  well.  This  is  not  men- 
tioned in  the  Old  Testament.  It  was 
called  Jacob's  well  probably  either  be- 
cause it  was  handed  down  by  tradition 
that  he  dug  it,  or  because  it  w^as  near  to 
the  land  which  he  gave  to  Joseph. 
There  is  still  a  well  a  few  miles  to  the 
east  of  Naplous,  which  is  said  by  the 
people  there  to  be  the  same.  The  Rev. 
Eli  Smhh,  missionary  to  Syria,  stated 
to  me  that  he  had  visited  this  well.  It 
is  about  one  hundred  feet  deep.  It  is 
cut  through  solid  rock  of  limestone.  It 
is  now  dry,  probably  from  having  been 
partly  filled  with  rubbish,  or  perhaps 
because  the  water  has  been  diverted  by 
earthquakes.  The  well  is  covered  with 
a  large  stone,  which  has  a  hole  in  the 
centre  large  enough  to  admit  a  man.  It 
is  at  the  foot  of  mount  Gerizim,  and  has 
a  plain  on  the  east.  ^  Sat  thus.  Jesus 
was  weary,  and  being  thix,s  weary,  sat 
down  on  the  well.  The  word  translated 
on  here  may  denote  also  by.  He  sat 
down  by  the  well,  or  near  it.  IT  The 
sixth  hour.  About  twelve  o'clock. 
This  was  the  common  time  of  the 
Jewish  meal,  and  this  was  the  reason 
why  his  disciples  were  gone  away  to 
buy  food.     Ver.  8. 

7.  Of  Samaria.  Not  of  the  city  of 
Samaria,  for  this  was  at  a  distance  of 
fifteen  miles,  but  a  woman  who  was  a 
Samaritan,  and  doubtless  from  the  city 
of  Sychar.  IT  Give  me  to  drink.  This 
was  in  the  heat  of  the  day,  and  when 
Jesus  was  weary  with  his  journey. 
The  request  was  also  made  that  it 
might  give  him  occasion  to  discourse 
with  her  on  the  subject  of  religion,  and 
in  this  instance  we  have  a  specimen  of 
the  remarkably  happy  manner  in  which 
Jesus  could  lead  on'  a  conversation  so 
as  to  introduce  the  subject  of  religion, 

8.  Buy  meat.     Buy  food. 


224 


JOHN. 


[A.  D.  30. 


me,  which  am  a  woman  of  Sa- 
maria 1  —  for  the  Jews  have  no 
dealings  °  with  the  Samaritans. 

10  Jesus  answered  and  said  unto 
her,  If  thou  knewest  the  gift  ''  of 
God,  and  who  it  is  that  saith  to 
thee.  Give  me  to  drink  ;  thou  would- 
est  have  asked  of  him,  and  he  would 
have  given  thee  living  *  water. 

a  Ac.10.28.        b  Ep.2.8. 

9.  No  dealings  with  the  Samaritans. 
For  an  account  of  the  Samaritans,  and 
of  the  differences  between  them  and  the 
Jews,  see  Note,  Matt.  x.  5. 

10.  The  gift  of  God.  The  word  gift 
here  denotes  favor.  It  may  refer  to 
Jesus  himself  as  the  gift  of  God  to  the 
world,  given  to  save  men  from  death 
(eh.  iii.  16),  or  it  may  refer  to  the  o-p- 
■portumty  then  afforded  her  of  seeking 
salvation.  If  thou  knewest  how  favor- 
able an  opportunity  God  now  gives  thee 
to  gain  a  knowledge  of  himself,  &c. 
^  And  who  it  is,  &,c.  If  thou  knewest 
that  the  Messiah  was  speaking.  IT  Liv- 
ing water.  The  Jews  used  the  expres- 
sion living  water  to  denote  springs,  or 
fountains,  or  running  streams,  in  oppo- 
sition to  dead  and  stagnant  water.  Je- 
sus here  means  to  denote  by  it  his  doc- 
trine, or  his  grace  and  religion,  in  op- 
position to  the  impure  and  dead  notions 
of  the  Jews  and  the  Samaritans.  See 
ver.  14.  This  was  one  of  the  many  in- 
stances in  which  Jesus  took  occasion 
from  common  topics  of  conversation  to 
introduce  religious  discourse.  None 
ever  did  it  so  happily  as  he  did.  But 
by  studying  his  example  and  manner, 
we  may  learn  always  to  do  it.  One 
way  to  acquire  the  art  is  to  have  the 
mind  full  of  the  subject,  to  make  reli- 
gion our  first  and  main  thing,  to  carry 
it  with  us  into  all  employments  and  into 
all  society,  to  look  upon  every  thing  in 
a  religious  light,  and  out  of  the  abun- 
dance of  the  heart  the  mouth  vv'ill 
speak. 

11.  Hast  nothing  to  draw  with.  It 
seems  that  there  were  no  means  of 
drawing  water  affixed  to  the  well  as  with 
ns.  Probably  each  one  took  a  pail  or 
pitcher  and  a  cord  for  the  purpose.  In 
travelling  this  was  indispensable.  The 
woman  seeing  that  Jesus  had  no  means 
of  drawing  water,  and  not  vet  under- 
standing his  design,  naturally  mquired 


11  The  woman  saith  unto  him. 
Sir,  thou  hast  nothing  to  draw  with, 
and  the  well  is  deep :  from  whence 
then  hast  thou  that  living  water  ? 

12  Art  thou  greater  than  our  fa* 
ther  Jacob,  which  gave  us  the  well, 
and  drank  thereof  himself,  and  his 
children,  and  his  cattle  1 

13  Jesus  answered  and  said  unto 
c  Is.12.3.  41.17,18.     Je.2.13.     Zec.13.1.  14. 

8.    Re.22.17. 

whence  he  could  obtain  the  water.  IT 
The  well  is  deep.  If  the  same  one  that 
is  there  now,  it  was  about  an  hundred 
feet  deep. 

12.  Art  thou  greater.  Art  thou  wiser 
or  better  able  to  find  water  than  Jacob 
was.  It  seem.s  that  she  supposed  he 
meant  that  he  could  direct  her  to  some 
living  spring,  or  to  some  better  well  in 
that  region,  and  that  this  imphed  more 
knowledge  or  skill  than  Jacob  had.  To 
find  water,  and  to  furnish  a  good  well, 
was  doubtless  considered  a  matter  of 
signal  skill  and  success.  It  was  a  sub- 
ject of  great  importance  in  that  region. 
This  shows  how  ready  sinners  are  to 
misunderstand  the  words  of  Christ,  and 
to  pervert  the  doctrines  of  religion.  If 
she  had  had  any  proper  anxiety  aboui 
her  soul,  she  would  at  least  have  sus' 
pected  that  he  meant  to  direct  her 
thoughts  to  spiritual  objects.  IT  Our 
father  Jacob.  The  Samaritans  were 
composed  partly  of  the  remnant  of  the 
ten  tribes,  and  partly  of  people  sent  from 
Chaldea.  Still  they  considered  them- 
selves descendants  of  Jacob.  ^  Which 
gave  us.  This  was  doubtless  the  tra- 
dition, though  there  is  no  evidence  that 
it  was  true.  ^  And  dranJi  thereof,  &c. 
This  was  added  in  commendation  of  the 
water  of  the  well.  A  well  from  which 
Jacob  and  his  sons  and  cattle  had  drunk 
must  be  pure,  and  wholesome,  and  ho- 
nored, and  quite  as  valuable  as  any 
that  Jesus  could  furnish.  Men  like  to 
commend  that  which  their  ancestors 
used,  as  superior  to  any  thing  else. 
The  world  over,  people  love  to  speak 
of  that  which  their  ancestors  have  done, 
become  fond  of  titles  and  honors  that 
have  been  handed  down,  even  if  it  ia 
nothing  better  than  existed  here,  be- 
cause Jacob's  cattle  had  drunk  of  the 
water. 

13.  Shall  thirst  again.  Jesus  did  not 
1  directly  answer   her  question,   or  sav 


A.D.  30.] 


her,   Whosoever  drinketh 
water  shall  thirst  again  : 

14  But  *  whosoever  drinketh  of 
the  water  that  I  shall  give  '  him, 
shall  never  thirst :  but  the  water  that 
I  shall  give  him  shall  be  in  him  '^  a 


CHAPTER  IV 

of   this 


that  he  was  greater  than  Jacob,  but  he 
gave  her  an  answer  by  which  she  niiwht 
infer  that  he  was.  He  did  not  despise 
or  undervalue  Jacob  or  his  gifts.  But 
however  great  might  be  the  value  of 
that  well,  the  water  could  not  altogether 
remove  thirst. 

14.  The  water  that  I  shall  give  him. 
Jesus  here  refers  without  doubt  to  his 
teaching,  his  grace,  his  spirit,  and  the 
benefits  which  come  into  the  soul  that 
embraces  his  gospel.  It  is  a  striking 
image,  and  especially  in  eastern  coun- 
tries where  there  are  vast  deserts  and 
often  a  great  want  of  water.  The  soul 
by  natin-e  is  like  such  a  desert,  or  like 
a  traveller  wandering  through  such  a 
desert.  It  is  thirsting  for  happiness, 
and  seeking  it  every  where,  and  finds  it 
not.  It  looks  in  all  directions,  tries  all 
objects,  but  in  vain.  Nothing  meets  its 
desires.  Though  a  sinner  seeks  for 
joy  in  wealth  and  pleasures,  yet  he  is 
not  satisfied.  He  still  thirsts  for  more, 
and  seeks  still  for  happiness  in  some 
new  enjoyment.  To  such  a  wearv  ind 
unsatisfied  sinner  the  grace  of  Christ  is 
as  cold  waters  to  a  thirsty  soul.  ^  Shall 
never  thirst.  He  shall  be  satisfied  with 
this  ;  and  will  not  have  a  sense  of  want, 
a  distressing  feeling  that  it  is  not  adapt- 
ed to  him.  He  who  drinks  this  will  not 
wish  to  seek  for  happiness  in  other 
objects.  Satisfied  with  the  grace  of 
Christ,  he  will  not  desire  the  pleasures 
and  amusements  of  this  world.  And 
this  will  be  for  ever — in  this  world  and 
the  world  to  come.  Whosoever  drink- 
eth of  this  ;  all  who  partake  of  the  gos- 
pel shall  be  ^or  ever  satisfied  with  its 
pure  and  rich  joys.  ^  Shall  be  in  him. 
The  grace  of  Christ  shall  be  in  his 
heart ;  or  the  principles  of  religion  shall 
abide  with  him.  ^  A  well  of  water. 
There  shall  be  a  constant  supply,  an 
unfading  fountain  ;  or  rehgion  shall  live 
constantly  with  him.  ^  Springing  tip. 
This  is  a  beautiful  image.  It  shall  bub- 
ble or  spring  up  like  a  fountain.  It  is 
not  like   a  stagnant   pool ;  not   like  a 


22? 

up  into 


well    of  water  springing 
everlasting-  life. 

15  The  Vv'oman  saith  unto  him, 
Sir,  give  me  this  water,  that  I  thirst 
not,  neither  come  hither  to  draw. 

16  Jesus  saith  unto  her.  Go,  call 
thy  husband,  and  come  hither. 

6c.l7.2,3.    Ro.6.23.       c  c.7.38. 

deep  well,  but  like  an  ever-Uving  foun- 
tain that  plays  at  all  seasons  of  the 
year,  in  heat  and  cold,  and  in  all  ex- 
ternal circumstances  of  weather,  whe- 
ther foul  or  fair,  wet  or  dry.  So  religion 
always  lives  ;  and  amidst  all  changes  of 
external  circumstances  —  in  heat  ana 
cold,  hunger  and  thirst,  prosperity  and 
affliction,  life,  persecution,  contempt,  or 
death,  it  still  lives  on,  and  refreshes  and 
cheers  the  soul.  IT  Into  everlasting  lije. 
It  is  not  temporary,  like  the  supply  of 
the  natural  wants.  It  is  not  changing 
in  its  nature.  It  is  not  hke  a  natural 
fountain  or  sprin?  of  water,  to  play 
awhile  and  then  die  away,  as  all  natural 
springs  will  at  the  end  of  the  world.  It 
is  eternal  in  its  nature  and  supply,  and 
will  continue  to  live  on  for  ever.  We 
may  learn  here :  1st.  That  the  Christian 
has  a  never-faiUng  source  of  consola- 
tion adapted  to  all  times  and  circum- 
stances. 2d.  That  religion  has  its  seat 
in  the  heart,  and  that  it  should  con- 
stantly live  there.  3d.  That  it  sheds 
its  blessings  on  a  world  of  sin,  and  is 
manifest  by  a  continual  life  of  piety, 
like  a  constant  bubbling  spring.  4th. 
That  its  end  is  everlasting  life.  It  will 
continue  for  ever  ;  and  whosoever  drinks 
of  this  shall  never  thirst,  but  his  piety 
shall  be  in  his  heart  a  pure  fountain 
springing  up  to  everlasting  life. 

15.  The  woman  said,  o6C.  It  may 
seem  strange  that  the  woman  did  not 
yet  understand  him ;  but  it  shows  how 
slow  sinners  are  to  understand  the  doc- 
trines of  religion. 

16.  Go,  call  thy  husband.  We  may 
admire  the  manner  which  our  Saviour 
took  to  lead  her  to  perceive  that  he 
was  the  Christ.  HLs  instructions  she 
did  not  understand.  He  therefore  pro- 
ceeded to  show  her  that  he  was  ac- 
quainted with  her  fife,  and  with  her  sins. 
His  object,  here,  was  to  lead  her  to 
consider  her  own  state  and  sinfulness^ 
a  delicate  and  yet  pungent  way  of  lead- 
ing her  to  see  that  sho  was  a  sinner. 
By  showing  her,  also,  that  he   knew 


226 


JOHN. 


IA.D.30 


17  The  woman  answered  and 
said,  I  have  no  husband.  Jesus 
said  unto  her,  Thou  hast  well  said, 
I  have  no  husband  : 

18  For  thou  hast  had  five  hus- 
bands ;  and  he  whom  thou  now  hast 


her  life,  though  a  stranger  to  her,  he 
convinced  her  that  he  was  qualified  to 
teacli  her  the  way  to  heaven,  and  thus 
prepared  her  to  admit  that  he  was  the 
Messiah.    (Ver.  29.) 

17.  /  have  no  husband.  This  was 
said  evidently  to  evade  the  subject. 
Perhaps  she  feared  that  if  she  came 
there  with  the  man  that  she  Uved  with, 
the  truth  might  be  exposed.  It  is  not 
improbable  that  by  this  time  she  began 
to  suspect  that  Jesus  was  a  propliet. 
IT  Hast  well  said.     Hast  said  the  truth. 

18.  Hast  had  Jive  husha7ids.  Who 
have  either  died ;  or  who,  on  account  of 
your  improper  conduct,  have  divorced 
you ;  or  whom  you  have  left  improperly, 
without  legal  divorce.  Either  of  these 
might  have  been  the  case.  ^  Is  not  thy 
husband.  You  are  not  lawfully  married 
to  him.  Either  she  might  have  left  a 
former  husband  without  divorce,  and 
thus  her  marriage  with  this  man  was 
unlawful,  or  she  was  living  with  him 
without  the  form  of  marriage,  in  open 
guik. 

19.  A  prophet.  One  sent  from  God, 
and  who  understood  her  life.  The  word 
here  does  not  denote  one  who  foretells 
future  events,  but  one  who  knexo  her 
heart  and  life,  and  who  must  there- 
fore be  born  from  God.  She  did  not 
yet  suppose  hnn  to  be  tlie  Messiah. 
(Ver.  25.)  Believing  him  now  to  be  a 
man  sent  from  God,  she  proposed  to 
him  a  question  respecting  the  proper 
place  of  worship.  This  question  had 
been  long  disputed  between  the  Sama- 
ritans and  the  Jews.  She  submitted  it 
to  him  because  she  thought  he  could 
settle  the  question,  and  perhaps  be- 
cause she  wished  to  divert  the  conver- 
sation from  the  unpleasant  topic  re- 
specting her  husbands.  The  conver- 
sation about  her  manner  of  Hfe  was  a 
very  unpleasant  topic  to  her  —  as  it  is 
always  unpleasant  to  sinners  to  talk 
about  their  lives,  and  the  necessity  of 
religion  —  and  she  was  glad  to  turn  the 
soTiversation   to   something  else.     No- 

hing  is  more  common  than  for  sinners 


is  not  thy  husband :  in  that  saidst 
thou  truly. 

19  The  woman  saith  unto  him, 
Sir,  I  perceive  "  that  thou  art  a  pro- 
phet. 

20  Our    fathers  worshipped  in 

a  c:1.48,49. 

to  change  the  conversation  when  it  be- 
gins to  bear  too  hard  upon  their  con- 
sciences ;  and  no  way  of  doing  it  is 
more  common  than  to  direct  it  to  some 
speculative  inquiry  having  some  sort  of 
connexion  loith  religio7i,  as  if  to  show 
that  they  are  wiUing  to  talk  about  reli- 
gion, and  do  not  wish  to  appear  to  be 
opposed  to  it.  Sinners  do  not  love  di 
rect  religious  conversation,  but  many  are 
too  well-bred  to  refuse  to  talk  entirely 
about  it.  Yet  they  choose  to  converse 
about  some  speculative  matter,  or  some- 
thing pertaining  to  the  mere  externals  of 
religion,  rather  than  the  salvation  of 
their  own  souls.  So  sinners  often  now 
change  the  conversation  to  some  in- 
quiry about  a  preacher,  or  about  some 
dojctrine,  or  about  building  or  repairing 
a  place  of  worship,  or  about  a  sabbath 
school,  in  order  to  seem  to  talk  about 
religion,  and  yet  to  evade  close  and 
faithful  appeals  to  their  own  consciences. 
20.  Gur  fathers.  The  Samaritans  ; 
perhaps  also  meaning  to  intimate  that 
the  patriarchs  had  done  it  also.  See 
Gen.  xii.  6  ;  xxxiii.  20.  ^  Worshipped. 
Had  a  place  of  worship.  ^  In  this  moun 
tain.  Mount  Gerizim,  but  a  little  way 
from  Sychar.  On  this  mountain  they 
had  built  a  temple  somewhat  similar  to 
the  one  in  Jerusalem.  This  was  one 
of  the  main  subjects  of  cont-oversy  be- 
tween them  and  the  Jews.  The  old 
Samaritan  Pentateuch,  or  five  books  of 
Moses,  has  the  word  Gerizim  instead 
of  Ebal,  in  Deut.  xxvh.  4.  On  this  ac- 
count, as  well  as  because  the  patriarchs 
are  mentioned  as  having  worshipped  in 
Shechem,  they  supposed  that  that  was 
the  proper  place  on  which  to  erect  the 
temple,  "f  Ye  say.  Ye  Jews.  IT  In 
Jerusnletn.  The  place  where  the  tem- 
ple was  built.  This  was  built  in  ac- 
cordance with  the  promise  and  com  ■ 
mand  of  God.  Deut.  xii.  5,  11.  In 
buildino;  this,  David  and  Solomon  were 
under  the  divine  direction.  2  Sam.  vii. 
2,  3,  13.  1  Kings  v.  5,  12 ;  viii.  15—22. 
As  it  was  contemplated  in  the  law  of 
Moses  that  there    should    be  but   c»e 


k.jy.sQ.] 


CHAPTER  IV. 


227 


this  mountain ;  *  and  ye  say,  that  in 
Jerusalem  *  is  the  place  where  men 
oug-lit  to  worship. 

21  Jesus  saith  unto  her,  Woman, 
believe  me,  the  hour  cometh,  when 
'  ye  shall  neither  in  this  mountain, 

a  Ju.9.7.  b  De.l2.5-1L  1  Ki.9.3.  c  Mai. 
1.11.    Matt.18.20. 

place  to  offer  sacrifice  and  to  hold  the 
great  feasts,  so  it  followed  that  the  Sa- 
maritans were  in  error  in  supposing  that 
their  temple  was  the  place.  According- 
ly, our  Saviour  decided  in  favour  of  the 
Jews,  yet  in  such  a  manner  as  to  show 
the  woman  that  the  question  was  of 
much  less  consequence  than  they  sup- 
posed it  to  be. 

21.  Believe  me.  As  she  had  profess- 
ed to  believe  that  he  was  a  prophet,  it 
was  right  to  require  her  to  put  faith  in 
what  he  was  about  to  utter.  It  also 
shows  the  importance  of  what  he  was 
abo  It  to  say.  ^  The  hour  cometh.  The 
time  is  coming,  or  is  near.  ^  When 
neither  in  this  mountain,  &cc.  Hitherto 
the  public  solemn  worship  of  God  has 
been  confined  to  one  place.  It  has 
been  a  matter  of  dispute  whether  that 
place  should  be  Jerusalem  or  mount 
Gerizim.  That  controversy  is  to  be  of 
much  less  importance  than  you  have 
supposed.  The  old  dispensation  is 
about  to  pass  away.  The  peculiar  rites 
of  the  Jews  are  to  cease.  The  worship 
of  God,  so  long  confined  to  a  single 
place,  is  soon  to  be  observed  every 
where,  and  with  as  much  acceptance  in 
one  place  as  in  another.  He  does  not 
say  that  there  would  be  no  worship  of 
God  in  that  place,  or  m  Jerusalem,  but 
that  the  worship  of  God  would  not  be 
confined  there.  He  would  be  worship- 
ped in  other  places  as  well  as  there. 

22.  Ye  worship  ye  know  not  what. 
This  probably  refers  to  the  comparative 
ignorance  and  corruption  of  the  Sama- 
ntan  worship.  Though  they  received 
the  five  books  of  Moses,  yet  they  re- 
jected the  prophets,  and  of  course  all 
that  the  prophets  had  said  respecting 
the  true  God.  Originally,  also,  they 
had  joined  the  worship  of  idols  to  that 
')f  the  true  God.  See  2  Kings  xvii.  26 
— 34.  They  had,  moreover,  no  aiithor- 
ity  for  building  their  temple  and  con- 
ducting public  worship  by  sacrifices 
there.  On  all  these  accounts  they 
were  actin;?  jn  an  unauthorized  manner. 


nor  yet  at  Jerusalem,  worship  the 
Father. 

22  Ye  worship  ^  ye  know  not 
what :  we  tnow  what  we  worship  ; 
for  *  salvation  is  of  the  Jews. 

23  But  the  hour  cometh,  and  now 

d2Ki.l7.29.       «Is.2<3.    Ro.9A 

They  were  not  obeying  the  true  God, 
nor  offering  the  worship  which  he  had 
commanded  or  would  approve.  Jesua 
thus  indirectly  settled  the  question  which 
she  had  proposed  to  him,  yet  in  such  a 
way  as  to  show  her  that  it  was  of  much 
less  importance  than  she  had  supposed. 
■^TFe  know.  We  Jews.  This  they 
knew  because  God  had  commanded  it ; 
because  they  worshipped  in  a  place 
commanded  by  God  ;  and  because  they 
did  it  in  accordance  with  the  direction 
and  teaching  of  the  prophets.  IT  Salva- 
tion is  of  the  Jews.  They  have  the 
true  religion  and  the  true  form  of  wor- 
ship ;  and  the  Messiah,  who  will  bring 
salvation,  is  to  proceed  from  them.  See 
Luke  ii.  30 ;  iii.  6.  Jesus  thus  affirms 
that  the  Jews  had  the  true  form  of  the 
worship  of  God.  At  the  same  time  he 
was  sensible  how  much  they  had  cor- 
rupted it,  and  on  various  occasions  re- 
proved them  for  it. 

I  23.  And  now  is.  The  old  dispensa- 
I  tion  is  about  to  pass  away,  and  the  new 
!  one  commence.  Already  there  is  so 
j  much  hght  that  God  may  be  worship- 
]  ped  acceptably  in  any  place.  IT  The  true 
W07  shippers.  All  who  truly  and  sin- 
cerely worship  God,  They  who  do  it 
with  the  heart,  and  not  merely  inform. 
^  In  spirit.  The  word  spirit,  here, 
stands  opposed  to  rites  and  ceremonies, 
and  to  the  pomp  of  external  worship. 
It  refers  to  the  miTid,  the  soul,  the  heart. 
They  shall  worship  God  with  a  sincere 
mind  ;  with  the  simple  offering  of  gra- 
titude and  prayer  ;  with  a  desire  to  glo- 
rify him,  and"  without  external  pomp 
and  splendor.  Spiritual  worship  is 
that  where  the  heart  is  offered  to  God, 
and  where  we  do  not  depend  on  exter- 
nal  forms  for  acceptance.  ^  In  truth. 
Not  through  the  medium  of  shadows 
and  types ;  not  by  means  of  sacrifices 
and  bloody  offerings;  but  in  the  man- 
ner represented  or  typified  by  all  these. 
Heb.  ix.  9,  24.  In  the  true  way  of  di- 
rect access  to  God  through  Jesus  Christ. 
IT  For   the    Father  seeUth,    &c.     Je9U« 


228 


JOHN. 


[A.  D.  30 


is,  when  the  true  worshippers  shall  i 
worship  the  Father  in  spirit  "  and 
in  trutli :    for   the  Father   seeketh 
such  to  worship  him. 

24  God  *  /5  a  spirit :  and  they  that 
worship  him  must  worship  kim  in 
spirit  and  iu  truth. 

25  The  woman  saith  unto  him,  I 

aPh.3.a        ft2Cor.3.17. 


gives  two  reasons  why  this  kind  of  wor- 
ship should  take  place.  One  is,  that 
God  sought  it,  or  desired  it.  He  had 
appointed  the  old  mode,  but  he  did  it 
because  he  sought  to  lead  the  mind  to 
himself  even  6i/  them,  and  to  prepare 
the  people  for  the  purer  system  of  the 
gxjspel.  And  now  he  sought  or  desired 
that  those  who  worshipped  him  should 
worship  him  in  that  manner.  He  mti- 
mated  his  will  by  Jesus  Christ. 

24.  Gixl  is  a  spirit.  This  is  the  se- 
cond reason  why  men  should  worship 
him  in  spirit  and  in  truth.  By  this  is 
meant  that  God  is  without  a  body  ;  that 
he  is  not  material,  or  composed  of  parts ; 
that  he  is  invisible,  in  every  place,  pure 
and  holy.  This  is  one  of  the  lirst  truths 
of  religion,  and  one  of  the  sublimest 
truths  ever  presented  to  the  mind  of 
man.  Almost  all  nations  have  had 
some  idea  of  God  as  gross  or  material, 
but  the  Bible  declares  that  he  is  a  pure 
spirit.  As  he  is  such  a  spirit,  he  dwells 
not  in  temples  made  with  hands  (Acts 
vii.  48),  neither  is  worshipped  with 
men's  hands  as  though  he  needed  any 
tiling,  seeing  he  giveih  to  all  life,  and 
breath,  and  all  things.  Acts  xvii.  -25. 
A  pure,  a  holy,  a  spiritual  worsliip, 
therefore,  is  such  as  he  seeks — the  of- 
fering of  the  s/iul  rather  than  the  for- 
mal oflering  ot'  the  body  —  the  homage 
of  the  heart  rather  than  that  of  the  lips. 

25.  I  J; now.  As  the  Samaritans  ac- 
knowledged the  live  books  of  Closes, 
so  they  expected  also  the  coming  of  the 
Messiah.  IT  Which  is  called  ^Christ. 
These  are  probably  the  words  of  the 
evangehst,  as  it  is  not  likely  that  the 
woman  would  explain  tlie  name  on  such 
an  occasion.  ^  Will  tell  us  all  things. 
Jesus  had  decided  the  question  proposed 
to  him  (ver.  20)  in  favor  of  the  Jews. 
The  woman  does  not  seem  to  have 
been  satisfied  with  liis  answer,  and  said 
that  the  Messiali  would  tell  them  all 
about  this  question.  Probably  she  was 
txpecting  that  he  would  soon  appear. 


know  that  Messias  cometh,  which 
is  called  Christ :  when  he  is  come, 
he  will  toll  us  all  things. 

•26  Jesus  saitlr  unto  her,  •  I  that 
speak  unto  thee  am  he. 

27  And  upon  this  came  his  dis- 
ciples, and  mar^'elled  that  he  talked 
with  the  woman  :  yet  no  man  said, 
c  c.9.37. 


26.  / — am  he.  I  am  the  Messiah. 
This  was  the  first  time  that  he  openly 
professed  it.  He  did  not  do  it  yet  to 
the  Jews,  for  it  would  have  excited  en 
vy  and  opposition.  But  nothing  could 
be  apprehended  in  Samaria ;  and  as  the 
woman  seemed  reluctant  to  listen  to 
him  as  a  prophet,  and  professed  her 
wilUn^ness  to  listen  to  him  as  the  Mes- 
siah, Tie  openly  declared  that  he  was 
the  Christ,  that  by  some  means  he 
might  save  her  soul.  From  this  we 
may  learn,  1st.  The  great  wisdom  of 
the  Lord  Jesus  in  leading  the  thoughts 
along  to  the  subject  of  practical  personal 
religion.  2d.  His  knowledge  of  the 
heart  and  of  the  hfe.  He  must  be, 
therefore,  divine.  3d.  He  gave  evi- 
dence here  that  he  was  the  Messiah. 
This  was  the  design  of  John  in  writing 
this  gospel.  He  has.  therefore,  record- 
ed this  narrative,  which  was  omitted  by 
the  other  evangelists.  4th.  We  see  our 
duty.  It  is  to'sejze  on  all  occasions  to 
lead  sinners  to  the  belief  that  Jesus  is 
the  Christ,  and  to  make  use  of  all  to- 
pics of  conversation  to  teach  them  the 
nature  of  religion.  There  never  was  a 
model  of  so  much  wisdom  in  this  as  the 
Saviour;  and  we  shall  be  successful 
only  as  we  dihgently  study  his  charac 
ter.  5th.  We  see  the  nature  of  rehgion. 
It  does  not  consist  merely  in  external 

j  torms.  It  is  pure,  spiritual,  active — an 
i  ever-bubbling  fountain.  It  is  the  wor- 
!  ship  of  a  pure  and  holy  God,  where  the 
,  heart  is  orfered,  and  where  the  desires 
1  of  an  humble  soul  are  breathed  out  for 
!  salvation. 

27.  Upon  this.  At  this  time.  ^  Mar- 
1  relied.  Wondered.  They  wondered 
I  because  the  Jews  had  no  intercourse 
j  with  the  Samaritans,  and  they  were 
j  surprised  that  Jesus  was  engaged  with 
!  her  in  conversation.     1i  Yet  fw  man  said. 

i  No  one  of  the  disciples.  They  had  a 
i  respect  and  reverence  for  him,  and  did 
I  not  dare  to  ask  him  the  reason  of  his 
I  conduct,  or  even  to  appear  to  reprove 


CHAPTER  IV. 

or,  Why  talk- 


A.  D.  30.] 

What  seekest  thou  ? 
est  thou  with  her  1 

28  The  woman  then  left  her  wa- 
ter-pot, and  went  her  way  into  the 
city,  and  saith  to  the  men, 

29  Come,  see  a  nvan,  which  told 
me  all  things  that  ever  I  did  :  Is  not 
this  the  Christ  1 

30  Then  they  went  out  of  the 
city,  and  came  unto  hirn. 

31  In  the  mean-while  his  disci- 

ffl  Job  23.12.    c.6.38. 


him. — We  should  be  confident  that  Je- 
Bus  is  right,  even  if  we  cannot  fully 
understand  all  that  he  does. 

28.  Left  her  water-pot.  Her  mind 
was  ffreatly  excited.  She  was  disturbed, 
and  hastened  to  the  city  in  great  agita- 
tion to  make  this  known.  She  seems 
to  have  been  convinced  that  he  was  the 
Messiah,  and  went  immediately  to  make 
it  known  to  others. — Our  first  business, 
when  we  have  found  the  Saviour,  should 
be  to  make  him  known  also  to  others. 

29.  Is  not  this  the  Christ  ?  Though 
she  probably  believed  it,  yet  she  pro- 
posed it  modestly,  lest  she  should  ap- 
pear to  dictate  in  a  case  which  was  so 
fmportant,  and  which  demanded  so 
much  attention.  The  evidence  on  which 
jhe  was  satisfied  that  he  was  the  Mes- 
siah was,  that  he  had  told  her  all  things 
that  she  had  done — perhaps  much  more 
than  is  here  recorded.  The  question 
which  she  submitted  to  them  was,  whe- 
ther this  was  not  satisfactory  proof  that 
he  was  the  Messiah  ? 

30.  They  vient  out  of  the  city.  The 
men  of  the  city  left  it  and  went  to  Jesus, 
to  hear  and  examine  for  themselves. 

31.  Prayed  him.     Asked  him. 

32.  I  have  meat  to  eat.     See  ver.  34. 

33.  Hath  any  man  brought  him  ?  &c. 
This  is  one  of  the  many  instances  in 
which  the  disciples  were  slow  io  under- 
stand the  Saviour. 

34.  Mv  meat,  &lc.  Jesus  here  ex- 
plains what  he  said  in  ver.  32.  His 
great  object — ^the  great  design  of  his  life 
— was  to  do  the  will  of  God.  He  came 
to  that  place  weary  and  thirsty,  and  at 
the  usual  time  of  meals,  probably  an 
hungered.     Yet  an  opportunity  of  doing 

fpod  presented  itself,  and  he  forgot  his 
atigue  and  hunger,  and  found  comfort 
ana  joy  in  doing  the  will  of  God — in 
doing  good — in  seeking  to  save  a  soul. 
Vol.  TI.— 20 


229 

Master, 


pies  prayed   him,   saying, 
eat. 

32  But  he  said  unto  them,  I  have 
meat  to  eat  that  ye  know  not  of. 

33  Therefore  said  the  disciples 
one  to  another.  Hath  any  man 
brought  him  aught  to  eat  1 

34  Jesus  saith'  unto  them,  My  • 
meat  is  to  do  the  will  of  him  that 
sent  me,  and  to  finish  *  his  work. 

35  Say  not  ye.  There  are  yet  four 

b  c.17.4. 


This  one  great  object  absorbed  all  his 
powers,  and  made  him  forget  his  wea- 
riness and  the  wants  of  nature.  The 
mind  may  be  so  absorbed  in  dom^  the 
will  of  God  as  to  forget  all  other  things. 
Intent  on  this,  we  may  rise  above  fa- 
titrue,  and  hardship,  and  want,  and  bear 
all  with  pleasure  in  seeing  the  work  of 
God  advance.  See  Job  xxiii.  12:  "I 
have  esteemed  the  words  of  his  lips 
more  than  my  necessary  food."  We 
may  learn,  also,  that  the  main  business 
of  life  is  not  to  avoid  fatigue,  or  to  seek 
the  supply  of  our  temporal  wants,  but 
to  do  the  wiH  of  God.  The  mere  sup 
ply  of  our  temporal  necessities,  though 
most  men  make  it  an  object  of  their 
chief  solicitude,  is  a  small  consideration 
in  the  sight  of  him  who  has  just  views 
of  the  great  design  of  human  Ufe.  ^  The 
vnll  of  him  that  sent  me.  The  will  of 
God  in  regard  to  the  salvation  of  men. 
See  John  vi.  38.  IT  To  finish  his  work. 
To  complete  or  fully  to  do  the  work 
which  he  has  commanded  in  regard  to 
the  salvation  of  men.  It  Ls  his  work  to 
provide  salvation,  and  his  to  redeem, 
and  his  to  apply  the  salvation  to  the 
heart.  Jesus  came  to  do  it  by  teaching, 
by  his  example,  and  by  dying  to  redeem. 
And  he  shows  us  that  we  should  be 
diligent.  If  he  was  so  diligent  for  on 
welfare  ;  if  he  bore  fatigue  and  want  to 
benefit  us,  then  we  should  be  diUgeni 
also  in  regard  to  our  oivn  salvation,  and 
also  in  seeking  the  salvation  of  others. 
35.  Say  not  ye.  This  seems  to  have 
been  a  proverb.  Ye  say — that  is,  men 
say.  1i  Four  ynonths  and,  &.c.  The 
common  time  from  sowing  the  seed  to 
the  harvest,  in  Judea,  was  about  four 
months.  The  meaning  of  this  passage 
may  be  thus  expressed  :  '  The  husband- 
man, when  he  sows  his  seed,  is  com- 
pelled to  wait  a  considerable  period  be- 


230 


JOHN 


[A.  D.  30. 


months,  and  then  cometh  harvest  1 
behold,  I  say  unto  you,  Lift  up  your 
eyes,  and  look  on  the  fields,  for  they 
are  white  already  to  "  harvest. 

36  And  he  that  reapeth  receiveth 
wages,  and   gathereth  fruit  ^  unto 

a  Matt.9.37.  b  Ro.6.22. 

fore  it  produces  a  crop.  He  is  encou- 
raged in  sowing  it ;  he  expects  fruit ; 
his  labor  is  lightened  by  that  expecta- 
tion. But  it  is  not  immediate.  It  is  re- 
mote. But  it  is  not  so  with  my  preach- 
ing. The  seed  has  already  sprung  up. 
Scarce  was  it  sown  before  it  produced 
un  abundant  harvest.  The  gospel  was 
jupt  preached  to  a  woman,  and  see  how 
many  of  the  Samaritans  come  to  hear 
ic  also.  There  is,  therefore,  more  en- 
couragement to  labor  in  this  field  than 
the  farmer  has  to  sow  his  grain.'  IF  Lift 
up  your  eyes.  See  the  Samaritans 
coming  to  hear  the  gospel.  II  They  are 
white.  Grain,  when  ripe,  turns  from  a 
green  to  a  yellow,  or  light  color,  indi- 
cating that  it  is  time  to  reap  it.  So  here 
were  indications  that  the  gospel  was 
effectual,  and  that  the  harvest  was  to 
be  gathered  in.  Hence  we  may  learn, 
1st.  That  there  is  as  much  encourage- 
ment to  attempt  to  save  souls  as  the 
farmer  has  to  raise  a  crop.  2d.  That 
the  gospel  is  fitted  to  make  an  immedi- 
ate impression  on  the  minds  of  men. 
We  are  to  expect  that  it  will.  We  are 
not  to  wait  to  some  future  period,  as  if 
we  could  not  expect  immediate  results. 
This  wicked  and  ignorant  people — httle 
hkely,  apparently,  to  be  affected — turn- 
ed to  God,  heard  the  voice  of  the  Sa- 
viour, and  came  in  multitudes  to  him. 
3d.  We  are  to  expect  revivals  of  reh- 
gion.  Here  was  one  instance  of  it  under 
the  Saviour's  own  preaching;  multi- 
tudes were  exched,  moved,  and  came 
to  learn  the  way  of  life.  4th.  We  know 
not  how  much  good  may  be  done  by 
conversation  witli  even  a  single  indi- 
vidual. This  conversation  with  a  woman 
resulted  in  a  deep  interest  felt  through- 
out the  city,  and  in  the  conversion  of 
many  of  them  to  God.  So  a  single  in- 
dividual may  often  be  the  means,  in  the 
hand  of  God,  of  leading  many  to  the 
cross  of  Jesus.  5th.  What  evils  may 
follow  from  neglecting  to  do  our  duty  ! 
How  easily  midit  Jesus  have  alleged,  if 
he  liad  been  hke  many  of  his  professed 


life  eternal ;  that  both '  he  that  sow- 
eth  and  he  that  reapeth  may  rejoice 
together. 

37  And  herein  is  that  saying  true, 
One  **  soweth,  and  another  reap- 
eth. 


c  1  Cor.3.5-9. 


d  Mi.6.15. 


disciples,  that  he  was  weary,  that  he 
was  hungry,  that  it  was  esteemed  im- 
proper to  converse  with  a  woman  alone, 
that  she  was  an  abandoned  character, 
and  there  could  be  little  hope  of  doing 
her  good  !  How  many  consciences  oi 
ministers  and  Christians  would  have 
been  satisfied  with  reasoning  hke  this  ! 
Yet  Jesus,  in  spite  of  his  fatigue  and 
thirst,  and  all  the  difficulties  of  the  case, 
seriously  set  about  seeking  the  conver- 
sion of  this  woman.  And  behold  what 
a  glorious  result !  The  city  was  moved, 
and  a  great  harvest  was  found  ready  to 
be  gathered  in  !  Let  us  not  he  weary  in 
well  doing,  for  in  due  season  we  shall 
reap  if  we  faint  not. 

36.  He  that  reapeth.  He  that  gathers 
the  harvest,  or  he  who  so  preaches  that 
souls  are  converted  to  Christ.  ^Re- 
ceiveth wages.  The  laborer  in  the  har- 
vest receives  his  hire.  Jesus  says  it 
shall  be  thus  with  those  who  labor  in 
the  ministry  :  He  will  not  suffer  them 
to  go  unrewarded.  See  Dan.  xii.  3. 
Matt.  xix.  28.  Gathereth  fruit  unto  life 
eternal.  Converts  souls,  who  shall  in- 
herit eternal  life.  The  harvest  is  not 
temporary,  hke  gathering  the  grain,  but 
shall  result  in  eternal  life.  IT  That  both 
he  that  soweth,  &c.  It  is  a  united  work. 
It  matters  little  whether  we  sow  the 
seed,  or  whether  we  reap  the  harvest. 
It  is  part  of  the  same  work  ;  and  what- 
ever part  we  may  do,  we  should  re- 
joice. God  gives  the  increase,  while 
Paul  may  plant,  and  Apollos  water. 
The  teacher  in  the  Sunday  school  who 
sows  the  seed  in  early  life,  shall  rejoico 
with  the  minister  of  the  gospel  who  may 
gather  in  the  harvest,  and  both  join  in 
giving  all  the  praise  to  God. 

37.  That  saying.  That  proverb. 
This  proverb  is  found  in  some  of  the 
Greek  writers. — Grotius.  Similar  pro- 
verbs were  in  use  among  the  Jews. 
See  Isa.  Ixv.  21,  22;  Lev.  xxvi.  16; 
Micah  vi.  15.  IT  One  soweth,  <fcc.  One 
man  may  preach  the  gospel,  and  with 
little  apparent  eftect ;  another,  succeed 


A.  D.  30.J 


CHAPTER  IV. 


231 


38  I  sent  you  to  reap  that  where- 
on ye  bestowed  no  labour  :  other  * 
men  laboured,  and  ye  are  entered 
into  their  labours. 

39  And  many  of  the  Samaritans 
of  that  city  believed  on  him  for  the 
saying  ^  of  the  woman,  which  tes- 
tified, He  told  me  all  that  ever  I 
did. 

40  So  when  the  Samaritans  were 
come  unto  him,  they  besought  him 
that  he  would  tarry  with  them  :  and 
he  abode  there  two  days. 

a  1  Pe.l.l2.      6  ver.29. 


ing  him,  may  be  crowned  with  eminent 
success.  The  seed,  long  buried,  may 
spring  up  in  an  abundant  harvest. 

38.  /  se7it  yoti.  In  the  commission 
given  you  to  preach  the  gospel.  You 
have  not  labored  or  toiled  in  preparing 
the  way  for  the  great  harvest  which  is 
now  to  be  gathered  in.  ^  Other  men 
labored.  (1.)  The  prophets,  who  long 
labored  to  prepare  the  way  for  the 
coming  of  the  Messiah.  (2.)  The  teach- 
ers among  the  Jews  who  have  read  and 
explained  the  law,  and  taught  the  peo- 
ple. (3.)  John  the  Baptist,  who  came 
to  prepare  the  way.  And,  (4.)  The 
Saviour  himself,  who,  by  his  personal 
ministry,  taught  the  people,  and  pre- 
pared them  for  the  success  which  was 
to  attend  the  preaching  of  the  apostles. 
Especially  did  Jesus  lay  the  foundation 
for  the  rapid  and  extensive  spread  of 
the  gospel.  He  saw  comparatively  ht- 
Tle  fruit  of  his  ministry.  He  confined 
his  labors  to  Judea  ;  and  even  there  he 
was  occupied  in  sowing  seed  which 
chiefly  sprang  up  after  his  death.  From 
this  we  may  learn,  1st.  That  the  man 
who  is  crowned  with  eminent  success 
has  no  cause  of  boasting  over  others, 
any  more  than  the  man  who  reaps  a 
field  of  grain  should  boast  over  the  man 
who  sowed  it.  The  labor  of  both  is 
equally  necessary ;  and  the  labor  of 
both  would  be  useless  if  God  did  not 
give  the  increase.  2d.  We  should  not 
be  discouraged  if  we  do  not  meet  whh 
immediate  success.  The  man  that  sows, 
is  not  disheartened  because  he  does  not 
see  the  harvest  immediately  spring  up. 
We  are  to  sow  our  seed  in  the  morning, 
and  \Xx  the  evening  we  are  not  to  with- 


41  And  many  more  be.  ieved  be- 
cause of  his  own  word  ; 

42  And  said  unto  the  woman. 
Now  we  believe,  not  because  of  thy 
saying ;  for  '^  we  have  heard  him 
ourselves,  and  know  that  this  is  in- 
deed the  Christ,  the  Saviour  of  the 
world. 

43  Now  after  two  days  he  depart- 
ed thence,  and  went  into  Galilee. 

44  For  Jesus  himself  testified, 
that  '^  a  prophet  hath  no  honour  in 
his  own  country. 

cc.17.8.  lJno.4.14.  <f  Matt.  13.57.  Mar. 
6.4.    Lu.4.24. 

hold  our  hand,  for  we  know  not  whe- 
ther shall  prosper,  this  or  that.  And 
we  are  to  go  forth  bearing  precious 
seed,  though  wee-ping,  knowing  that  we 
shall  come  again  rejoicing,  bearing  our 
sheaves  with  us.  Eccl.  xi.  4.  Ps.  cxxvi. 
6.  3d.  Every  part  of  the  work  of  the 
ministry,  and  of  teaching  men,  is  need- 
ful, and  we  should  rejoice  that  we  are 
permitted  to  bear  any  part,  however 
humble,  in  bringing  sinners  to  the 
knowledge  of  our  Lord  and  Saviour, 
Jesus  Christ.     1  Cor.  xii.  21—24. 

39 — 42.  Many  of  the  Samaritans  be- 
heved.  There  is  seldom  an  instance 
of  so  remarkable  success  as  this.  From 
a  single  conversion,  in  circumstances, 
in  a  place,  and  with  an  individual,  little 
likely  to  be  attended  with  such  results, 
many  sinners  were  converted ;  many 
believed  on  the  testimony  of  the  wo- 
man ;  many  more  came  to  hear,  and 
beheved  because  they  heard  him  them- 
selves. We  should  never  despair  of 
doing  good  in  the  most  unpromising 
circumstances ;  and  we  should  seize 
upon  every  opportunity  to  converse 
with  sinners  on  the  great  subject  of 
their  souls'  salvation. 

43.  Into  Galilee.  Into  some  of  the 
parts  of  Galilee,  though  evidently  not 
into  Nazareth,  but  probably  direct  to 
Cana.     Ver.  46. 

44.  For  Jesus  himself  testified,  &c. 
See  Matt.  xiii.  57.  The  connexion  of 
this  verse  with  the  preceding  may  be 
thus  explained :  '  Jesus  went  to  Galilee, 
but  not  to  Nazareth,  for  he  testified,' 
&c.  Or,  '  Jesus  went  to  Gahlee,  al 
though  he  had  said  that  a  prophet  had 
no  honor  in  his  own  country,  yet  be 


232 


JOHN. 


[A.  D.  30. 


45  Then,  when  he  was  come 
into-  Galilee,  the  Galileans  received 
him,  having-  seen  "  all  the  things 
that  he  did  at  Jerusalem,  at  the 
feast ;  for  *  they  also  went  unto  the 
feast. 

46  So  Jesus  came  again  into 
Cana  of  Galilee,  where  he  made  '^ 
the  water  wine.  And  there  was  a 
certain  ^  nobleman,  whose  son  was 
sick  at  Capernaum. 

47  When   he   heard   that  Jesus 

was  come  out  of  Judea  into  Galilee, 

he  went  unto  him,  and   besought 

ac.2.23.  &De.l6.16.  c  c.2.1,11.  i  or, 
courtier ;  or,  ruler. 

cause  lie  foreknew  that  the  Galileans 
would  many  of  them  believe  on  him, 
he  went  at  this  time. 

45.  Received  him.  Received  him 
kindly,  or  as  a  messenger  of  God. 
They  had  seen  his  miracles,  and  be- 
Ueved  on  him. 

46.  A  certain  nobleman.  One  who 
was  of  the  royal  family,  connected  by 
birth  with  Herod  Antipas  ;  or,  one  of 
the  officers  of  the  court,  whether  by 
birth  alUed  to  him  or  not.  It  seems 
that  his  ordinary  residence  was  at  Ca- 
pernaum. Capernaum  was  about  a 
day's  journey  from  Cana,  where  Jesus 
then  was. 

47.  He  went  unto  him.  Though  high 
in  office,  yet  he  did  not  refuse  to  go 
personally  to  Jesus  to  ask  his  aid.  He 
felt  as  a  father  ;  and  beUeving,  after  all 
that  Jesus  had  done,  that  he  could  cure 
his  son,  he  travelled  to  meet  him.' — If 
men  receive  benefits  of  Christ,  they 
must  come  in  the  same  inanner.  The 
rich  and  the  poor,  the  high  and  the  low, 
must  come  personally  as  humble  sup- 
pliants ;  and  must  be  willing  to  bear  all 
ihe  reproach  that  may  be  cast  on  them 
for  thus  coming  to  him.  This  man 
showed  strong  faith  in  being  willing 
thus  to  go  to  Jesus ;  but  he  erred  in 
supposing  that  Jesus  could  heal  only 
by  his  being  present  with  his  son.  IT 
Would  come  down.  It  is  probable  that 
the  miracles  of  Jesus  heretofore  had 
been  performed  only  on  those  who 
were  present  with  him.  And  this  no- 
bleman seems  to  have  thought  that  this 
was  necessary.  One  design  of  Jesus  in 
working  this  miracle  was  to  show  him 
Jiat  this  was  not  necessary.     Hence  he 


him  that  he  would  come  down,  and 
heal  his  son  :  for  he  was  at  the  point 
of  death. 

48  Then  said  Jesus  unto  him, 
Except  ye  see  sigTis  ^  and  wonders, 
ye  will  not  believe. 

49  The  nobleman  saith  unto  him, 
Sir,  come  down  ere  my  child  die. 

50  Jesus  saith  unto  him,  Go  *  thy 
way ;  thy  son  liveth.  And  the  man 
believed  the  word  that  Jesus  had 
spoken  unto  him,  and  he  went  his 
way. 

51  And   as   he   was   now  going 
d  1  Cor.1.22.       e  Matt.8.13.     Mar.7.29,30. 

Lu. 17.14. 


did  not  go  down  to  Capernaum,  bi:.t 
healed  him  where  he  was. 

48.  Except  ye  see  signs,  &c.  This 
was  spoken  not  to  the  nobleman  only, 
but  to  the  Galileans  generally.  The 
Samaritans  had  believed  without  any 
miracle.  The  Galileans  he  said  were 
less  disposed  to  believe  him  than  even 
they  were.  And  though  he  had  wrought 
miracles  enough  to  convince  them,  yet 
unless  they  continually  saw  them,  they 
would  not  believe. 

49.  Come  down,  &c.  The  earnest- 
ness of  the  nobleman  evinces  the  deep 
and  tender  anxiety  of  a  father.  So 
anxious  was  he  for  his  son  that  he  was 
not  willing  that  Jesus  should  delay  a 
moment — not  even  to  address  the  peo- 
ple. He  still  seems  to  have  supposed 
that  Jesus  had  no  power  to  heal  his  son 
except  he  was  present  with  him. 

50.  Go  thy  v>ay.  This  was  a  kind 
and  tender  address.  It  was  designed 
to  convince  him  that  he  could  work  a 
miracle  though  not  personally  present. 
IT  Thy  son  liveth.  Thy  son  shall  re- 
cover. Or  he  shall  be  restored  to  health 
according  to  thy  request.  ^  The  man 
believed.  The  manner  in  which  Jesus 
spoke  it,  and  the  assurance  he  gave, 
convinced  the  man  that  he  could  heal 
him  there  as  well  as  to  go  to  Caper- 
naum to  do  it.  This  is  an  instance  ot 
the  power  of  Jesus  to  convince  the 
mind ;  to  soothe  doubts ;  to  confirm 
faith  ;  and  to  meet  our  desires.  He 
blesses  not  always  in  the  manner  ir 
which  we  ask,  but  he  grants  us  oui 
main  wish.  The  father  wished  his  soi 
healed  by  Jesus'  goi?i§  down  to  Caper 
naum.     Jesus  healed   him,  but  not  u 


A.  D.  30.] 


CHAPTER  V. 


23? 


down,  his  servants   met  him,  and 
told  Mm^  saying-,  Thy  son  liveth. 

52  Then  inquired  he  of  them  the 
hour  when  he  began  to  amend. 
And  they  said  unto  him.  Yesterday 
at  the  seventh  hour  the  fever  left 
him. 

53  So  the  father  knew  that  it  was 
at  the  same  "  hour,  in  the  which 
Jesus  said  unto  him,  Thy  son  liveth  : 

aPs.107.20.      6Ac.16.34.  18.8. 


the  way  in  which  he  asked  it  to  be  done. 
— God  will  hear  our  prayers,  and  grant 
our  requests,  but  often  not  in  the  pre- 
cise manner  in  which  we  ask  it.  It  is 
his  to  judge  of  the  best  way  of  doing  us 
good. 

52.  The  seventh  hour.      About   one 
o'clock  in  the  afternoon. 

53.  The  same  hour.  The  very  time 
when  Jesus  spoke.  IT  The  fever  left 
him.  It  seems  that  it  left  him  suddenly 
and  entirely  ;  so  much  so,  that  they  went 
to  inform  the  father,  and  to  comfort  him ; 
and  also,  doubtless  to  apprize  him  that 
it  was  not  necessary  to  ask  aid  from  Je- 
sus. From  this  miracle  we  may  learn, 
1st.  That  Jesus  had  an  intimate  know- 
ledge  of  all  things.  He  knew  the  case 
of  tiiis  son  —  the  extent  of  his  disease 
— where  he  was — and  thus  had  power 
to  heal  him.  2d.  That  Jesus  had  Al- 
mighty power.  Nothing  else  could  have 
healed  this  child.  Nor  could  it  be  pre- 
tended that  he  did  it  by  any  natural 
means.  He  was  far  away  from  him ; 
and  the  child  knew  not  the  source  of 
the  power  that  healed  him.  It  could 
not  be  pretended  that  there  was  any 
collusion  or  jugglery.  The  father  came 
in  deep  anxiety.  The  servants  saw  the 
cure.  Jesus  was  at  a  distance.  And 
all  bears  the  marks  of  being  the  simple 
energy  of  God — put  forth  with  equal 
ease  to  heal  whether  far  or  near.  Thus 
he  can  save  the  sinner.  3d.  We  see  the 
benevolence  of  Jesus.  Ever  ready  to  aid, 
to  heal,  or  to  save,  he  may  be  called  on 
at  all  times,  and  will  not  be  called  on  in 
vain.  IT  Himself  believed.  This  mira- 
cle removed  all  his  doubts,  and  he  be- 
came a  real  disciple  and  friend  of  Jesus. 
H  His  whole  house.  His  whole  family. 
We  may  learn  from  this,  1st.  That 
sickness,  or  deep  affliction,  is  often  the 
means  of  great  good.  Here  the  sick- 
ness of  the  son  resulted  in  tl  e  faith  of 

20* 


and  himself  believed,  *  and  his  whole 
house. 

54  This  is  again  the  second  mir- 
acle that  Jesus  did,  when  he  wag 
come  out  of  Judea  into  Galilee. 
CHAPTER  V. 

AFTER  this  there  was  a  feast  * 
of  the  Jews  ;  and  Jesus  went 
up  to  Jerusalem. 

2  Now  there  is  at  Jerusalem,  by 
cLe.23.2,&c.    De.16.16.  c,2.13. 


all  the  family.  God  often  takes  away 
earthly  blessings  for  a  time  that  he  may 
impart  rich  spiritual  mercies.  2d.  The 
father  of  a  family  may  be  the  means  of 
the  salvation  of  his  children.  Here  the 
effort  of  a  parent  resulted  in  their  con- 
version to  Christ.  3d.  There  is  great 
beauty  and  propriety  when  sickness 
thus  results  in  piety.  JFor  that,  it  is  sent. 
God  does  not  willingly  grieve  or  afflict 
the  children  of  men.  And  when  afflic- 
tions thus  terminate,  it  will  be  cause  of 
perfect  joy  and  ceaseless  praise.  4th, 
There  is  a  peculiar  charm  when  piety 
thus  comes  into  the  families  of  the  rich, 
and  the  noble.  It  is  so  unusual ;  their 
example  and  influence  go  so  far ;  it 
overcomes  so  many  temptations,  and 
affords  opportunities  of  doing  so  much 
good,  that  there  is  no  wonder  that  the 
evangelist  selected  this  instance  as  one 
of  the  effects  of  the  power,  and  preach- 
ing of  the  Lord  Jesus  Christ. 

CHAPTER  V. 

1.  A  feast.  Probably  the  passover, 
though  it  is  not  certain.  There  were 
two  other  feasts — the  Pentecost,  and  the 
feast  of  tabernacles,  at  which  all  the 
males  were  required  to  be  present;  and 
it  might  have  been  one  of  them.  It  is 
of  no  consequence,  however,  which  of 
them  is  intended. 

2.  The  sheep  market.  This  might  have 
been  rendered  the  sheep-gate,  or  the 
gate  through  which  the  sheep  were  ta- 
ken into  the  city  for  sacrifice.  The 
marginal  rendering  is,  gale ;  and  the 
M^ord  '  marheC  is  not  in  the  original ; 
nor  is  a  '  sheep-marhel''  mentioned  in  the 
scriptures,  or  in  any  oi"  the  Jewish  writ 
ings.  A  sheep-gate  is  repeatedly  men- 
tioned by  Nenemiah  (ch.  iii.  1.  32.  xii. 
39.),  being  that  by  which  sheep  and  ox- 
en were  brought  into  the  city.  As  these 
were  brought  mainly  for  sacrifice,  thj 


234 


JOHN. 


[A.  D.  30. 


the  sheep  '  murhet^  a  pool,  which  is 
called  in  the  Hebrew  tongue  Bethes- 
da,  having  five  porches. 

3  In  these  lay  a  great  multitude 
of   impotent  folk,   of  blind,   halt, 

^  or,  gate.  Ne.3.1.  12.39. 


gate  was  doubtless  near  the  temple,  and 
near  the  present  place  which  is  shown 
jtts  the  pool  of  Bethesda.  II A  pool.  This 
word  may  either  mean  a  small  lake  or 
pond  in  which  one  can  swim  ;  or  a  place 
for  fish;  or  any  waters  collected  for 
bathing,  or  washing.  It  refers  here  to 
a  collection  of  waters  having  m.edicinal 

f)roperties.  IT  Hebrew  tongue.  Hebrew 
anguage.  The  language  then  spoken 
which  did  not  differ  essentially  from  the 
ancient  Hebrew.  ^Bethesda.  The 
house  of  mercy.  It  M'as  so  called  on 
account  of  its  strong  healing  properties 
— the  property  of  restoring  health  to  the 
sick  and  infirm.  1i  Five  porches.  The 
word  porch  commonly  means  a  covered 
place  surrounding  a  building  in  which 
people  can  walk  or  sit  in  hot  or  wet 
weather.  Here  it  probably  means  that 
there  were  five  covered  places,  or  apart- 
ments in  which  the  sick  could  remain, 
from  each  one  of  which  they  could  have 
access  to  the  water.  A  little  to  the 
north-east  of  the  mosque  of  Omar — the 
ancient  site  of  the  temple.  This  place  is 
still  shown.  It  is  covered,  and  the  de- 
scent to  it  is  by  steps.  There  is  at  pre- 
sent no  water  in  it,  but  there  can  be  lit- 
tle doubt  that  this  is  the  same  place 
where  the  pool  of  Bethesda  was  in  the 
time  of  the  Saviour.  It  is  one  hundred 
and  twenty  feet  long,  forty  broad,  and 
eight  deep  ;  and  at  one  end  there  are 
the  remains  of  three  or  four  arches 
which  may  be  the  ruins  of  the  porches. 
In  the  fime  of  Sandys  (1611)  the  spring 
was  found  running,  but  in  small  quan- 
tities ;  in  the  time  of  Maundrell  (1697) 
the  stream  did  not  run.  Probably  in 
his  time,  as  now,  the  water  which  had 
formerly  filtered  through  the  rocks  was 
dammed  up  by  the  rubbish. 

3.  Impotent  folk.      Sick   people ;   or 

{)eople  who  were  toeaJt  and  feeble  by 
ong  disease.  The  word  means  those 
who  were  feeble  rather  than  those  who 
were  afllicted  with  acute  disease.  1i  Halt. 
Lame.  IT  Withered.  Those  who  were 
afflicted  with  one  form  of  the  palsy  that 
withered  or  dried  up  the  part  affected. 
See  Note,  Matt,  iv.  24.     ^''Moving  of 


withered,  waiting  for  the   moving 
of  the  water. 

4  For  an  angel  went  down  at  a 
certain  season  into  the  pool,  and 
troubled  the  water :  whosoever  then 


the  viater.  It  appears  that  this  pool  had 
medicinal  properties  only  when  it  was 
agitated,  or  moved.  It  is  probable  that 
at  regular  times  or  intervals  the  fountain 
put  forth  an  unusual  quantity  of  water, 
or  water  of  peculiar  properties,  and  that 
about  these  times  the  people  assembled 
in  multitudes  who  were  to  be  healed. 

4.  An  angel.  It  is  not  affirmed  that 
the  angel  did  this  visibly,  or  that  they 
saw  him  do  it.  They  judged  by  the  ef- 
fect, and  when  they  saw  the  waters 
agitated,  they  concluded  that  they  had 
healhig  properties,  and  descended  to 
them.  The  Jews  and  the  sacred  wri- 
ters were  in  the  habit  of  attributing  all 
favors  to  the  ministry  of  the  angels  of 
God.  Gen.  xLx.  15.  Heb.  i.  14.  Matt, 
iv.  11 ;  xviii.  10.  Lukexvi.  22.  Acts  vii. 
53.  Gal.  iii.  19.  Acts  xii.  11.  This 
fountain,  it  seems,  had  strong  medicinal 
properties.  Like  many  other  waters, 
it  had  the  property  of  healing  certain 
diseases  that  were  incurable  by  any  other 
means.  Thus  the  waters  of  Bath,  of 
Saratoga,  &c.,  are  found  to  be  highly 
medicinal,  and  to  heal  diseases  that  are 
otherwise  incurable.  In  the  case  of  the 
waters  of  Bethesda,  there  does  not  ap- 
pear to  have  been  any  thing  miraculous  ; 
but  the  waters  seem  to  have  been  en- 
dued with  strong  medicinal  properties, 
especially  after  a  periodical  agitation. 
All  that  is  peculiar  about  them  in  the 
record  is,  that  this  was  produced  by  the 
ministry  of  an  angel.  This  was  in  ac- 
cordance with  the  common  sentiment 
of  the  Jews  ;  the  common  doctrine  of 
the  Bible  ;  and  the  belief  of  the  sacred 
M-riters.  Nor  can  it  be  shown  to  be 
absurd  or  improbable  that  such  blessings 
should  be  imparted  to  man  by  the  min- 
istry of  an  angel.  There  is  no  more 
absurdity  in  the  belief  that  a  pure  spirit, 
or  holy  angel,  should  aid  man,  than  that 
a  physician  or  parent  should ;  and  no 
more  absurdity  in  supposing  that  the 
heaUng  properties  of  such  a  fountain 
should  be  produced  by  his  aid,  than  that 
any  other  blessing  should  be.  Heb.  i. 
12.  Who  can  prove  that  all  his  tempo- 
ral blessincrsdo  not  come  to  him  through 


A.  D.  30.1 


CHAPTER  V. 


235 


first  "  after  the  troubling  of  the  wa- 
ter stepped  in,  was  made  whole  * 
of  whatsoever  disease  he  had. 

5  And  a  certain  man  was  there, 
which  had  an  infirmity  "  thirty  and 
fig-ht  years. 

6  When  Jesus  saw  him  lie,  and  ^ 

a  Pr.8.17.  Ec.9.10.  Matt.11.12.  h  Eze.47. 
8,9.    Zec.13.1.       cLu.8.43.  13.16. 

the  medium  of  others — of  parents,  and 
teachers,  and  friends,  and  angels  ?  And 
who  can  prove  that  it  is  unworthy  the 
benevolence  of  angels  to  minister  to  the 
wants  of  the  poor,  and  needy,  and  af- 
flicted, when  man  does  it,  and  Jesus 
Christ  did  it,  and  God  himself  does  it 
daily  ?  11"  Went  down.  Descended  to 
the  pool.  ^  At  a  certain  season.  At  a 
certain  time.  Periodically.  They  knew 
about  the  time  when  this  was  done,  and 
assembled  in  multitudes  to  partake  of 
the  benefits.  Many  medicinal  springs 
are  more  strongly  impregnated  at  some 
seasons  of  the  year  than  others.  ^Trou- 
bled the  waters.  Stirred,  or  agitated  the 
water.  There  was  either  an  increase, 
or  a  bubbling  and  agitation  produced  by 
the  admission  of  a  fresh  quantity.  IT  Who- 
soever then  first.  This  does  not  mean 
that  but  one  was  healed,  and  that  the 
first  one ;  but  that  those  who  first  de- 
scended into  the  pool  were  healed.  The 
strong  medicinal  properties  of  the  wa- 
ters soon  subsided,  and  those  who  could 
not  at  first  enter  into  them  were  obliged 
to  wait  for  the  return  of  the  asitation. 
T"  Stepped  in.  Went  in.  IT  Was  made 
v)hole.  Was  healed.  It  is  not  implied 
that  this  was  done  instantaneously ,  or 
by  a  miracle.  The  water  had  such  pro- 
perties that  he  was  healed,  though  pro- 
bably gradually.  It  is  not  less  the  gift 
of  God  to  suppose  that  this  fountain  re- 
stored gradually,  and  in  accordance  with 
what  commonly  occurs,  than  to  sup- 
pose, what  is  not  affirmed  in  this  text, 
that  it  was  done  at  once,  and  in  a  mira- 
culous manner. 

In  regard  to  this  passage,  it  should  be 
remarked,  that  the  account  of  the  angel 
in  the  4th  verse  is  wanting  in  many 
manuscripts,  and  has  been  by  many 
supposed  to  be  spurious.  There  is  not 
conclusive  evidence  however,  that  it  is 
not  a  part  of  the  genuine  text ;  and  the 
best  critics  suppose  that  it  should  not 
be  rejected.  One  difficulty  has  been 
that  no  such  place  as  this  spring  is 


knew  that  he  had  been  now  a  long 
time  in  that  case.,  he  saith  unto  him, 
Wilt  thou  be  made  whole  1 

7  The  impotent  man  answered 
him,  Sir,  I  have  ^  no  man,  when 
the  water  is  troubled,  to  put  me 
into  the  pool :  but  while  I  am  com- 

dPs.142.3.  cDe.32.3l3.  Ps  .72.12.  142.4 
Ro.5.6.    2Cor.l.9,10. 

mentioned  by  Josephus.  But  John  ia 
as  good  a  historian,  and  as  worthy  to 
be  believed  as  Josephus.  Besides,  it  is 
known  that  many  important  places  and 
events  have  not  been  mentioned  by  the 
Jewish  historian,  and  it  is  no  evidence 
that  there  v/as  no  such  place  as  this, 
because  he  did  not  mention  it.  When 
this  fountain  was  discovered,  or  how 
long  its  healing  properties  continued  to 
be  known,  is  nowhere  mentioned.  All 
that  we  knov/  of  it,  is  what  is  mention- 
ed here ;  and  conjecture  would  be  use- 
less. We  may  remark,  however,  that 
such  a  place  is  an  evidence  of  the  great 
goodness  of  God.  Springs  or  fountains 
having  heahng  properties  abound  on 
earth,  and  nowhere  more  than  in  our 
own  country.  Diseases  are  often  heal- 
ed in  such  places  that  no  human  skill 
could  remove.  The  Jews  regarded 
such  a  provision  as  proof  of  the  mercy 
of  God.  They  gave  this  healing  spring 
the  name  of  a  "  house  of  mercy." 
They  regarded  it  as  under  the  care  of 
an  angel.  And  there  is  no  place  where 
man  should  be  more  sensible  of  the 
goodness  of  God,  or  be  more  disposed 
to  render  him  praise  than  when  at  such 
a  healing  fountain.  And  yet  how  la- 
mentable is  it,  that  such  places — wa- 
tering places — should  be  mere  places  of 
gaiety,  and  thoughtlessness  ;  of  balls, 
and  card-playing,  and  amusement ! 
How  melancholy  that  amidst  the  very 
places  where  there  is  most  evidence  of 
the  goodness  of  God,  and  of  the  misery 
of  the  poor,  the  sick,  the  afflicted,  men 
should  forget  all  the  goodness  of  their 
Maker,  and  spend  their  time  in  scenes 
of  dissipation,  and  folly,  and  vice! 

5.  An  infirmity.  A  weakness.  We 
know  not  what  nis  disease  was.  We 
know  only  that  it  disabled  him  from 
walking,  and  that  it  was  of  very  lon» 
standing.  It  was  doubtless  regarded 
as  incurable. 

7.  Sir,  I  have  no  man,  &c.  The 
answer  of  the  man  implied  that  he  did 


236 


JOHN. 


[A.  D.  30, 


ing,  another  steppeth  down  before 
me. 

8  Jesus  saith  unto  him,  Rise,  ** 
take  up  thy  bed,  and  walk. 

9  And  immediately  the  man  was 
made  whole,  and  took  up  his  bed, 
and  walked  :  and  on  ^  the  same  day 
was  the  sabbath. 

oMatt.9.6.  Mar.2.11.  Lu.5.24.     6  c.9.14. 

wish  it,  but  in  addition  to  all  his  other 
trials,  he  had  no  friend  to  aid  him. 
This  is  an  additional  circumstance  that 
heightened  his  affliction. 

8.  Rise,  take  up,  &c.  Jesus  not  only 
restored  him  to  health,  but  he  gave  evi- 
dence to  those  around  him  that  this  was 
a  real  miracle,  and  that  he  was  really 
healed.  For  almost  forty  years,  he  had 
been  afflicted.  He  was  not  even  able 
to  walk.  Jesus  commanded  him  not 
only  to  walk,  but  to  take  up  his  bed  also 
and  carry  that  as  proof  that  he  was  truly 
made  whole.  In  regard  to  this  we  may 
observe,  1st.  That  it  was  a  remarkable 
command.  The  poor  man  had  been 
long  infirm,  and  it  does  not  appear  that 
he  expected  to  be  healed  except  by  be- 
ing put  into  the  waters.  Yet  Jesus, 
when  he  gives  a  commandment  can 
give  strength  to  obey  it.  2d.  It  is  our 
business  to  obey  the  commands  of  Je- 
sus, however  feeble  we  feel  ourselves  to 
be.  His  grace  v/ill  be  sufficient  for  us, 
and  his  burden  will  be  light.  3d.  The 
weak  and  helpless  sinner  should  put 
forth  his  efforts  in  obedience  to  the 
command  of  Jesus.  Never  was  a  sin- 
ner more  helpless  than  was  this  man. 
If  God  gave  him  strength  to  do  his  will, 
so  he  can  all  others  ;  and  the  plea  that 
we  can  do  nothing,  could  have  been 
urged  with  far  more  propriety  by  this 
man  than  it  can  be  by  any  impenitent 
sinner.  4th.  This  narrative  should  not 
be  abused.  It  should  not  be  supposed 
as  intended  to  teach  that  a  sinner  should 
delay  repentance,  as  \{  waiting  for  God. 
The  narrative  teaches,  and  implies  no 
such  thing.  It  is  a  simple  record  of  a 
fact  in  regard  to  a  man  who  had  no 
power  to  heal  himself,  and  who  was 
under  no  obHgation  to  heal  himself 
There  is  no  reference  in  the  narrative 
to  the  difficulties  of  a  sinner ;  no  inti- 
mation that  it  was  intended  to  refer  to 
his  condition ;  and  to  make  this  exam- 
ple an  excuse  for  delay,  or  an  argument 


10  The  Jews  therefore  said  unto 
him  that  was  cured,  It  is  the  sab- 
bath-day ;  '  it  is  not  lawful  for  thee 
to  carry  thy  bed. 

11  He  answered  them.  He  that 
made  me  whole,  the  same  said 
unto  me,  Take  up  thy  bed,  and 
walk. 

c  Je.l7.21,&c.    Matt.]2.2,&c. 


for  waiting,  is  to  abuse  and  pervert  tho 
Bible.  Seldom  is  more  mischief  done, 
than  by  attempting  to  draw  from  the 
Bible  what  it  was  not  intended  to  teach, 
and  by  an  effort  to  make  that  convey 
spiritual  instruction  which  God  has  not 
declared  designed  for  that  purpose. 
^  Thy  bed.  I'hy  couch;  or  the  mat- 
tress, or  clothes  on  which  he  lay. 

9.  The  sabbath.  To  carry  burdens 
on  the  sabbath  was  forbidden  in  the 
Old  Testament.  Jer.  xvii.  21.  Neh. 
xiii.  15.  Ex.  XX.  8 — 10.  If  it  be  asked 
then  why  Jesus  commanded  a  man  to 
do  on  the  sabbath  what  was  understood 
to  be  a  violation  of  the  day,  it  may  be 
answered,  1st.  That  the  Son  of  man 
was  Lord  of  the  Sabbath,  and  had  a 
right  to  declare  what  might  be  done, 
and  even  to  dispense  with  a  positive 
law  of  the  Jews.  Matt.  xii.  8.  John 
V.  17.  2d.  This  was  a  poor  man,  and 
Jesus  directed  him  to  secure  his  pro- 
perty. 3d.  The  Jews  extended  the 
obligation  of  the  sabbath  beyond  what 
was  intended  by  the  appointment.  They 
observed  it  superstitiously,  and  Jesus 
took  every  opportunity  to  convince  them 
of  their  error,  and  to  restore  the  day  to 
its  proper  observance.  Matt.  xii.  6—1 1 . 
Luke  vi.  9  ;  xiii.  14  ;  xiv.  5.  This  me- 
thod he  took  to  show  them  what  the 
law  of  God  really  permitted  on  that 
day,  and  that  works  of  necessity  and 
mercy  were  lawful.  ' 

10.  Not  lawful.  It  was  forbidden, 
they  supposed,  in  the  Old  Testament. 
The  Jews  were  very  strenuous  in  the 
observation  of  the  external  duties  oi 
religion, 

11.  He  that  made  me  whole.  The 
man  reasoned  correctly.  If  Jesus  had 
power  to  work  so  signal  a  miracle,  he 
had  a  right  to  explain  the  law.  If  he 
had  conferred  so  great  a  favor  on  him, 
he  had  a  right  to  expect  obedience. 
And  we  may  learn,  that  the  mercy  of 
God  in  pardoning  our  sins  or  in  be* 


A.  D.  30.] 


CHAPTER   V. 


237 


12  Then  asked  they  him,  What 
man  is  that  which  said  unto  thee, 
Take  up  thy  bed,  and  walk  1 

13  And  he  that  was  healed  wist 
•  not  who  it  was  :  for  Jesus  had  con- 

a  c.14.9.  b  Lu.4.30. 

Stowing  any  signal  blessin^,  imposes 
tiie  obligation  to  obey  him.  We  should 
yield  obedience  to  him  according  to 
what  we  know  to  be  his  will,  whatever 
may  be  the  opinions  of  men,  or  what- 
ever interpretation  they  may  put  on  the 
law  of  God.  Our  business  is  a  simple, 
hearty,  child-like  obedience  — let  the 
men  of  the  world  say  or  think  of  us  as 
they  choose. 

12.  What  man  is  he,  &c.  In  this 
verse  there  is  a  remarkable  instance  of 
the  perverseness  of  men  ;  of  their  want 
of  candor  ;  and  of  the  manner  in  which 
they  often  look  at  a  subject.  Instead 
of  looking  at  the  miracle,  and  at  the 
man's  statement  of  the  manner  in  which 
he  was  healed,  they  look  only  at  what 
they  thought  to  be  a  violation  of  the 
law.  They  assumed  it  as  certain  that 
nothing  could  make  his  conduct  proper ; 
and  they  meditated  vengeance,  not  only 
on  the  man  who  was  carrying  his  bed, 
but  on  him  also  who  had  told  him  to  do 
it.  Thus  men  often  assume  that  a  cer- 
tain course,  or  opinion,  is  proper ;  and 
when  any  one  differs  from  them  they 
look  only  at  the  difference,  but  not  at 
the  reasons  for  it.  One  great  source  of 
dispute  among  men  is  that  they  look 
only  at  the  points  in  which  they  difer, 
but  are  unwilUng  to  Hsten  to  the  rea- 
sons why  others  do  not  believe  as  they 
do.  It  is  always  enough  to  condemn 
one  in  the  eyes  of  a  bigot  that  another 
differs  from  him,  and  he  looks  upon 
him  who  holds  a  different  opinion,  as 
the  Jews  did  at  this  man,  as  certainly 
wrong  ;  and  such  a  bigot  looks  at  the 
reasons  why  others  differ  from  him  just 
as  the  Jews  did  at  the  reason  why  this 
man  bore  his  bed  on  the  Sabbath — as 
not  worth  regarding,  or  hearing,  or  as 
if  they  could  not  possibly  be  right. 

13.  Wist  not.  Knew  not.  IT  Had 
'onveyed  himself  away.  Was  lost  in 
the  crowd.  He  had  silently  mingled 
with  the  multitude ;  and  the  man  had 
been  so  rejoiced  at  his  cure,  that  he  had 
not  even  inquired  the  name  of  his  bene- 
bctor. 

14.  Findeth  him.    Fell  in  with  him, 


veyed  *  himself  away,  *  a  multitude 
being  in  that  place. 

14  Afterward  Jesus  findeth  him 
in  the  temple,  and  said  unto  him, 
Behold,  thou  art  made  whole  :  sin  * 
1  or,  from  the  multitude  that  was.     c  c.8.11. 

or  saw  him.    IT  In  the  temple.    The  man 
seems  to  have  gone  at  once  to  the  sanc- 
tuary— perhaps  a  privilege  of  which  he 
had   been  long  deprived.     They  who 
are  healed  from  sickness  should  seek 
the   sanctuary   of  God   and   give  him 
thanks  for  his  mercy.     There  is  nothing 
more  improper  when  we  are  raised  up 
from  a  bed  of  pain  than  to  forget  God, 
our  benefactor,  and  neglect  to  praise 
Him  for  his  mercies.     IT  Thou  art  made 
whole.     Jesus  calls  to  his  remembrance 
the  fact  that  he  was  healed,  in  order 
that  he  might  admonish  him  not  to  sin 
again.     IT  Si?i   no   more.     By   this  ex 
pression  it  was  impHed  that  the  infirmity 
of  this  man  was  caused  by  sin — per- 
haps by  vice  in  his  youth.     His  crime 
or  dissipation,  had  brought  on  him  this 
long  and  distressing  affliction.     Jesus 
shows  him  that  he  knew  the  cause  of 
his  sickness,  and  takes  occasion  to  warn 
him  not  to  repeat  it.     No  man  who  in- 
dulges in  vice  can-  tell  what  may  be  its 
consequences.     It  must  always  end  in 
evil ;  and  not  unfrequently  it  results  in 
loss  of  health,  and  in  long  and  painful 
disease.     This  is  always  the  case  with 
intemperance,  and  all  gross  pleasures. 
Sooner  or  later,  sin  will  always  result 
in  misery.     IT  Sin  no  more.     Do  not  re- 
peat  the  vice.     You  have   had  dear- 
bought  experience  ;  and  if  repeated,  it 
will  be  worse.     When  a  man  has  been 
restored    from  the   effects  of  sin,   he 
should  learn  to  avoid  the  very  appear- 
ance of  evil.     He  should  shun  the  place 
of  temptation ;  he   should  touch  not, 
taste  not,  handle  not.     God  visits  with 
heavier  judgment  those  who  have  been 
once  restored  from   the  ways   of  sin, 
and  who  return  again  to  it.     The  drunk- 
ard that  has  been  reformed,  and  that  re- 
turns to  his  habits  of  drinking,  becomes 
more  beastly  ;  the  man  that  professes  to 
have  experienced  a  change  of  heart,  and 
then  indulges  in  sin,  sinks  deeper  into 
pollution,  and  is  seldom  restored.     The 
only  way  of  safety  in  all  such  cases  is 
to  sin  no  more — not  to  be  in  the  way  of 
temptation ;  not  to  expose  ourselves  , 
not  to  touch,  or  approach  that  which 


JOHN. 


no  more,  lest  a  worse  thing  come 
unto  thee. 

15  The  man  departed,  and  told 
the  Jews  that  it  was  Jesus  which 
had  made  him  whole. 

16  And  therefore  did  the  Jews 
persecute  Jesus,  and  sought  to  slay 

ac.9.4.  14.10. 


came  near  to  working  our  ruin.  The 
man  who  has  been  intemperate,  and  is 
•eformed,  if  he  tastes  the  poison  at  all, 
may  expect  to  sink  deeper  than  ever 
into  drunkenness  and  pollution.  IF  A 
worse  thing.  A  more  grievous  disease, 
or  the  pains  of  hell.  "  The  doom  of 
apostates  is  a  worse  thing  than  thirty- 
eight  years'  lameness."    Henry. 

16.  Persecuted  Jesus.  They  opposed 
him  ;  attempted  to  ruin  his  character ; 
to  destroy  his  popularity ;  and  probably 
held  him  up  before  the  people  as  a  vio- 
lator of  the  law  of  God.  Instead  of 
rnaking  inquiry  whether  he  had  not 
given  proof  that  he  was  the  Messiah, 
they  assumed  that  he  must  be  wrong, 
and  ought  to  be  punished.  Thus  every 
bigot  and  persecutor  does  in  regard  to 
those  who  differ  from  them.  IT  To  slay. 
To  put  to  death.  This  they  attempted 
to  do  because  it  was  directed  in  the  law 
of  Moses.  Ex.  xxxi.  15  ;  xxxv.  2.  See 
Luke  vi.  7,  11  ;  xiii.  14.  We  see  here, 
1st.  How  full  of  enmity,  and  how 
bloody,  was  the  purpose  of  the  Jews. 
AH  that  Jesus  had  done  was  to  restore 
an  infirm  man  to  health — a  thing  which 
they  would  have  done  for  their  cattle 
(Luke  vi.  7) ;  and  yet  they  sought  his 
life  because  he  had  done  it  for  a  sick 
man.  2d.  Men  are  often  extremely  en- 
vious because  good  is  done  by  others, 
especially  if  it  is  not  done  according  to 
the  v.^ay  of  their  denomination  or  party. 
3d.  Here  was  an  instance  of  the  com- 
mon feelings  of  a  hypocrite.  He  often 
covers  his  enmity  against  the  power  of 
religion  by  great  zeal  for  the  form  of  it. 
He  nates  and  perseciUes  those  who  do 
good  ;  who  seek  the  conversion  of  sin- 
ners ;  who  love  revivals  of  rehgion,  and 
the  spread  of  the  gospel,  because  it  is 
not  according  to  some  matter  of  form 
which  has  been  established,  and  on 
which  he  supposes  the  whole  safety  of 
the  church  to  hang.  There  was  no- 
thing that  Jesus  was  more  opposed  to 
than  hypocrisy  ;  and  nothing  that  he  set 


[A.  D.  30 


these 


him,  because   he   had   done 
things  on  the  sabbath-day. 

17  But  Jesus  answered  them,  My 
"  Father  worketh  hitherto,  and  I 
work. 

18  Therefore  the  Jews  sought 
the  more  to  kill  *  him,  because  he 

b  c.7.19. 


himself  more  against  than  those  who 
suppose  all  goodness  to  consist  informs, 
and  all  piety  in  the  Shibboleths  of  a 
party. 

17.  3Iy  Father.  God.  IT  Worketh 
hitherto.  Worketh  until  now,  or  till 
this  time.  God  has  not  ceased  to  work 
on  the  sabbath.  He  makes  the  sun  to 
rise  ;  rolls  the  stars  ;  causes  the  grass, 
the  tree,  the  flower  to  grow.  He  has 
not  suspended  his  operations  on  the 
Sabbath  ;  and  the  obhgation  to  rest  on 
the  sabbath  does  not  extend  to  him.  He 
created  the  world  in  six  days,  and  ceased 
the  work  of  creation  ;  but  he  has  not 
ceased  to  govern  it,  and  to  carry  for- 
ward, by  his  Providence,  his  great 
plans  on  the  sabbath.  IT  And  I  work. 
'  As  God  does  good  on  that  day  ;  as  he 
is  not  bound  by  the  law  which  requires 
his  creatures  to  rest  on  that  day  ;  so  1 
do  the  same.  The  law  on  that  subject 
may  be  dispensed  with  also  in  my  case, 
for  the  Son  of  man  is  Lord  of  the  Sab- 
bath.'— In  this  reply  it  is  implied  that 
he  was  equal  with  God  from  two  cir- 
cumstances, 1st.  Because  he  called  God 
his  Father.  Ver.  18.  2d.  Because  he 
claimed  the  same  exemption  from  law 
which  God  did  ;  asserting  that  the  law 
of  the  sabbath  did  not  bind  him  or  his 
Father  —  thus  showing  that  he  had  a 
right  to  impose  and  repeal  laws  in  the 
same  manner  as  God.  He  that  has  a 
right  to  do  this,  must  be  God. 

IS.  The  more  to  kill  him.  The  an- 
swer of  Jesus  was  fitted  greatly  to  irri- 
tate them.  He  did  not  deny  what  he 
had  done  ;  but  he  added  to  that  what  he 
well  knew  would  highly  offend  them. 
That  he  should  claim  the  right  of  dis  ■ 
pensing  with  the  law,  and  affirm  that, 
in  regard  to  its  observance,  he  was  in 
the  same  condition  with  God,  was  emi- 
nently fitted  to  enrage  them,  and  he 
doubtless  knew  that  it  mi^ht  endanger 
his  fife.  We  may  learn  from  his  an- 
swers, 1st.  That  we  are  not  to  keep 
back  truth  because  it  may  endanger  us 


A.  D.  30.] 


CHAPTER  V. 


239 


not  only  had  broken  the  s'lbbath, 
but  said  also  that  God  was  his  Fa- 
ther, making  **  himself  equal  with 
God. 

19  Then  answered  Jesus  and 
said  unto  them,  Verily,  verily,  I  say 
unto  you,  ^  The  Son  can  do  nothing 

o  Zec.13.7.  c.lO.30,33.  Ph.2.6.      h  ver.30. 

2d.  That  we  are  not  to  keep  back  truth 
because  it  will  irritate  and  enrage  sin- 
ners. The  fault  is  not  in  the  truth,  but 
in  the  sinner.  3d.  That  when  one  por- 
tion of  truth  enrages  hypocrites,  they 
will  be  enraged  the  more  tliey  hear. 
IT  Had  broken  the  sabbath.  They  sup- 
posed he  had  broken  it.  IT  Making  him- 
self  equal  with  God.  This  shows  that 
in  the  view  of  the  Jews,  the  name  Son 
of  God,  or  calling  God  his  Father,  im- 
plied equality  with  God.  The  Jews 
were  the  best  interpreters  of  the  mean- 
ing of  their  own  language,  and  as  Jesus 
did  not  deny  the  correctness  of  their  in- 
terpretations, it  follows  that  he  meant  to 
be  so  understood.  See  ch.  x.  29 — 38. 
The  interpretation  of  the  Jews  was  a 
very  natural  and  just  one.  He  not  only 
said  that  God  was  his  Father,  but  he 
said  Jjiat  he  had  the  same  right  to  work 
on  the  sabbath  that  God  had ;  that  by 
the  same  authority,  and  in  the  same 
manner,  he  could  dispense  with  the 
obligation  of  the  day.  They  had  now 
two  pretences  for  seeking  to  kill  him  ; 
one  for  making  himself  equal  with  God, 
which  they  considered  blasphemy  ;  and 
the  other  for  violating  the  sabbath.  For 
each  of  these  the  law  denounced  death. 
Num.  XV.  35.     Lev.  xxiv.  11 — 14. 

19.  The  Son  can  do  nothing  of  him- 
self. Jesus  having  stated  the  extent  of 
his  authority,  proceeds  here  to  show  its 
source  and  nature,  and  to  ^roj;e  to  them 
that  what  he  had  said  was  true.  The 
first  explanation  which  he  gives  is  in 
these  words  —  The  Son — whom  he  had 
just  impliedly  affirmed  to  be  equal  with 
God— did  nothing  of  himself.  That  is, 
nothing  without  the  appointment  of  the 
Father ;  nothing  contrary  to  the  Father, 
as  he  immediately  explains  it.  When 
it  is  said  that  he  can  do  nothing  of 
HIMSELF,  it  is  meant,  that  such  is  the 
union  subsisting  between  the  Father 
and  the  Son,  that  he  can  do  nothing 
[ndependently ,  or  separate  from  the  Fa- 
ther.   Such  IS  the  nature  of  this  union, 


of  himself,  but  what  he  seeth  the 
Father  do  :  for  what  things  soever 
he  doeth,  these  also  doeth  the  Son 
likewise. 

20  For  <=  the   Father  loveth  the 
Son,  and  sheweth  him  all   things 
that  himself   doeth :   and  he  will 
c  Matt.3.17.    c.3.35.  17.26. 


that  he  can  do  nothing  which  has  not 
the  concurrence  of  the  Father,  and 
which  he  does  not  command.  In  all 
things  he  must,  from  the  necessity  of 
his  nature,  act  in  accordance  with  the 
nature  and  will  of  God.  Such  is  the 
intimacy  of  the  union,  that  the  fact  that 
he  does  any  thing  is  proof  that  it  is  by 
the  concurring  agency  of  God.  There 
is  no  separate  action ;  no  separate  ex- 
istence, but  in  being  and  in  action  the 
most  perfect  oneness  between  him  and 
the  Father.  Comp.  John  x.  30 ;  xvii.  21. 
^  What  he  seeth  the  Father  do.  In  the 
works  of  creation  and  Providence  ;  in 
making  laws,  and  in  the  government  of 
the  universe.  There  is  a  peculiar  force 
in  the  word  seeth  here.  No  man  can 
see  God  acting  in  his  works.  But  this 
implies  that  the  Son  sees  him  act,  as 
we  see  our  fellow-men  act ;  and  that 
he  has  a  knowledge  of  him,  therefore, 
which  no  mere  mortal  could  possess. 
IT  What  things  soever.  In  the  works 
of  creation,  Providence,  and  in  the  go- 
vernment of  the  worlds.  The  word  is 
whhout  hmit — all  that  the  Father  does, 
the  Son  hkewise  does.  This  is  as  high 
an  assertion  as  possible  of  his  being 
equal  with  God.  If  one  does  all  that 
another  does  or  can  do,  then  there  is 
proof  of  equality.  If  the  Son  does  all  that 
the  Father  does,  then  like  him,  he  must 
be  Almighty,  Omniscient,  All-present, 
and  infinite  in  every  perfection ;  or  in 
other  words,  he  must  be  God.  If  he 
had  this  power,  then  he  had  authority, 
also,  to  do  on  the  sabbath-day  what 
God  did. 

20.  The  Father  loveth  the  Son.  This 
authority  he  traces  to  the  love  which 
the  Father  has  for  him — that  peculiar, 
ineffable,  infinite  love,  which  God  has 
for  his  only-begotten  Son,  feebly  and 
dimly  illustrated  by  the  love  which  an 
earthly  parent  has  for  an  only  child. 
^  Showeth  him.  Makes  him  acquainted 
with.  Conceals  nothing  from  him. 
From  us,  and  from  apostles,  prophets., 


240 


JOHN. 


[A.D.  30. 


shew  him  greater  works  than  these, 
that  ye  may  marvel. 

21  For  as  the  Father  raiseth  up 
the  dead,  and  quickeneth  them  ,• 
even  "  so  the  Son  quickeneth  whom 
he  will. 

aLu.8.54.    c.11.25.  17.2. 


and  philosophers,  no  small  part  of  the 
doings  of  God  are  concealed.  From 
the  Son  nothing  is.  And  as  God  shows 
him  all  that  he  does,  he  must  be  pos- 
sessed of  Omniscience.  For  to  no  finite 
mind  could  be  imparted  a  knowledge 
of  all  the  works  of  God.  IT  Will  show 
him.  '  Will  appoint  and  direct  him  to 
do  greater  works  than  these.'  IT  Greater 
works  than  these.  Than  heahng  the 
impotent  man,  and  commanding  him  to 
carry  his  bed  on  the  sabbath-day.  The 
greater  works  to  which  he  refers  are 
those  which  he  proceeds  to  specify.  He 
will  raise  the  dead  and  judge  the  world, 
&c.  IF  May  marvel.  May  wonder,  or 
be  amazed, 

21.  As  the  Father  raiseth  up  the  dead. 
God  has  power  to  raise  the  dead.  By 
his  power  it  had  been  done  in  at  least 
two  instances  by  the  prophet  Elijah,  in 
the  case  of  the  son  of  the  widow  of  Sa- 
repta,  (1  Kings  xvii.  22) ;  and  by  the 
prophet  Elisha  in  the  case  of  the  Shu- 
namite's  son.  2  Kings  iv.  32 — 35.  The 
Jews  did  not  doubt  that  God  had  power 
10  raise  the  dead.  Jesus  here  expressly 
affirms  it,  and  says  that  he  has  the  same 
power.  IT  QuicJceneth  them.  Gives 
them  life.  This  is  the  sense  of  the 
word  quickeneth  throughout  the  Bible. 
IT  Even  so.  In  the  same  manner.  By 
the  same  authority  and  power.  The 
power  of  raising  the  dead  must  be  one 
of  the  highest  attributes  of  the  divinity. 
As  Jesus  affirms  that  he  has  the  power 
in  the  same  manner  as  the  Father,  so  it 
follows  that  he  must  be  equal  with  God. 
^  The  Son  quickeneth.  Gives  life  to. 
This  may  either  refer  to  his  raising  the 
dead  from  their  graves,  or  giving  spirit- 
ual life  to  those  who  are  dead  in  tres- 
passes and  sins.  The  former  he  did  in 
the  case  of  Lazarus,  and  the  widow's 
son  at  Nain.  John  xi.  43,  44.  Luke 
vii  14,  15.  The  latter  he  did  in  the 
case  of  all  those  who  were  converted 
by  his  power,  and  still  does  it  in  any 
case  of  conversion.  IT  Whom  he  will. 
It  was  in  the  power  of  Jesus  to  raise  up 
Rny  of  the  dead  as  well  as  Lazarus.    It 


22  For  the  Father  judgeth  no 
man,  but  hath  committed  '  all  judg- 
ment unto  the  Son  : 

23  That  all  Tnen  should  honour 
the  Son,  even  as  they  honour  the 
Father.     He  that  honoureth  not  the 

6Matt.ll.27.    Ac. 17.31.    2Cor.5.10. 


depended  on  his  will  whether  Lazarus 
and  the  widow's  son  should  come  to 
hfe.  So  it  depends  on  his  will  whether 
sinners  shall  live.  He  has  power  to 
renew  them,  and  the  renewing  of  the 
heart  is  as  much  the  result  of  his  will 
as  the  raising  of  the  dead. 

22.  Judgeth  no  man.  Jesus  is  in 
these  verses  showing  his  equality,  with 
God.  He  affirmed  (ver.  17.),  that  lie 
had  the  same  power  over  the  sabbath 
that  his  Father  had;  in  ver.  19,  that  he 
did  the  same  things  as  the  Father ;  in 
ver.  21,  particularly  that  he  had  the 
same  power  to  raise  the  dead.  He  now 
adds  that  God  has  given  him  the  autho- 
rity to  judge  men.  The  Father  pronoun- 
ces judgment  on  no  one.  This  office  he 
has  committed  to  the  Son.  The  power 
of  judging  the  world  imphes  abiUty  to 
search  the  heart,  and  Omniscience  to 
understand  the  motives  of  all  actions. 
This  is  a  work  which  none  but  a  divine 
being  can  do,  and  it  shows,  theftefore, 
that  the  Son  is  equal  to  the  Father. 
V  Hath  committed,  &c.  Hath  appointed 
him  to  be  the  judge  of  the  world.  In 
the  previous  verse  he  had  said  that  he 
had  power  to  raise  the  dead ;  he  here 
adds  that  it  will  be  his  also  to  judge 
them  when  they  are  raised.  See  Matt. 
XXV.     Acts  xvii.  31. 

23.  That  all  men  should  honor,  &c. 
To  honor  is  to  esteem,  reverence, 
praise,  do  homage  to.  We  honor  one 
when  we  ascribe  to  him  in  our  hearts, 
and  words,  and  actions,  the  praise  and 
obedience  wliich  are  due  to  him.  We 
honor  God  when  we  obey  him  and 
worship  him  aright.  We  honor  the 
Son  when  we  esteem  him  to  be  as  he 
is  ;  when  we  have  right  views  and  feel- 
ings towards  him.  As  he  is  declared 
to  be  God  (John  i.  1.),  as  he  here  says 
that  he  has  power  and  authority  equal 
whh  God,  so  we  honor  him  when  we 
regard  him  as  such.  The  primitive 
Christians  are  described  by  Pliny,  in  a 
letter  to  the  emperor  Trajan,  as  meet- 
ing together  to  sing  hymns  to  Christ  a» 
God.    So  we  honor  h'ln  aright  when 


A.  D.  30.j 


CHAPTER  V. 


241 


Son,  honoureth  not  the  Father 
which  hath  sent  him. 

24  Verily,  verily,  I  say  unto  you. 
He  "  that  heareth  my  word,  and  be- 

a  c.6.40,47. 

we  regard  him  as  possessed  of  wisdom, 
goodness,  power,  eternity,  omniscience 
— equal  with  God.  IT  Even  as.  To 
(be  same  extent ;  in  the  same  manner, 
&!mce  the  Son  is  to  be  honored  even  as 
the  Father,  it  foKows  that  he  must  be 
equal  with  the  Father.  To  honor  the 
Father  must  denote  religious  homage, 
or  the  rendering  of  that  honor  which  is 
due  to  God  ;  so  to  honor  tiie  Son  must 
also  denote  religious  homage.  If  our 
Saviour  here  did  not  inteiid  to  teach 
that  he  ought  to  be  worshipped,  and  to 
be  esteemed  as  equal  with  God,  it 
would  be  difficult  to  teach  it  by  any 
language  which  we  could  use.  IT  He 
that  honoreth  not  the  Son.  He  that  does 
not  believe  on  him,  and  render  to  him 
the  homage  which  is  his  due  as  the 
equal  of  God.  IT  Honoreth  not  the  Fa- 
ther. Does  not  worship  and  obey  the 
Father — the  first  person  of  the  Trinity, 
that  is,  does  not  worship  God.  He 
may  imagine  he  worships  God,  but 
there  is  no  God  but  the  God  subsisting 
as  the  Father,  Son,  and  Holy  Ghost. 
He  that  K^ithholds  proper  homage  from 
one,  withholds  it  from  all.  He  that 
should  refuse  to  honor  the  Father,  could 
not  be  said  to  honor  God  ;  and  in  the 
like  manner,  he  that  honoreth  not  the 
Son,  honoreth  not  the  Father.  This 
appears  further  from  the  following  con- 
siderations :  1st.  The  Father  wills  that 
the  Son  should  be  honored.  He  that 
refuses  to  do  it,  disobeys  the  Father. 
2d.  They  are  equal.  He  that  denies 
the  one,  denies  also  the  other.  3d.  The 
same  feehng  that  leads  us  to  honor  the 
Father,  will  also  lead  us  to  honor  the 
Son,  for  he  is  "  the  brightness  of  his 
glory,  and  the  express  image  of  his  per- 
son." Heb.  i.  3.  4th.  The  evidence 
of  the  existence  of  the  Son  is  the  same 
as  that  of  the  Father.  He  has  the 
same  wisdonl,  goodness,  omnipresence, 
truth. 

And  from  these  verses  we  may  learn, 
1st.  That  those  who  do  not  render  pro- 
per homage  to  Jesus  Christ,  do  not 
worship  the  true  God.  2d.  There  is 
no  such  God  as  the  infidel  professes  to 
oelieve  in.    There  can  be  but  one  God, 

V)L.  n.  — 21 


lieveth  on  him  that  sent  me,  hath 
everlasting  life,  and  shall  not  come 
i»to  condemnation ;  but  is  passed  * 
from  death  unto  life. 

b  ]  Jno.3.14. 


and  if  the  God  of  the  Bible  be  the  true 
God,  then  all  other  gods  are  false  gods, 
and  cannot  save.  3d.  Those  who  with- 
hold proper  homage  from  Jesus  Christ, 
who  do  not  honor  him  evej:^  Ao  they 
honor  the  Father,  cannot  be  Christians, 
4th.  One  evidence  of  piety  is  when  we 
are  willin*;  lO  render  proper  praise  and 
homage  to  Jesus  Christ — to  love  him, 
and  serve,  and  obey  him,  with  all  our 
hearts.  5th.  As  a  matter  of  fact,  it  may 
be  added,  that  they  who  do  not  honor 
the  Son,  do  not  worship  God  at  all. 
The  infidel  has  no  form  of  worship. 
He  has  no  place  of  secret  prayer;  no 
temple  of  worship ;  no  family  altar. 
Who  ever  yet  heard  of  an  infidel  that 
prayed  ?  Where  do  such  men  build 
houses  of  worship  ?  Where  do  they 
meet  to  praise  Godi  Nowhere.  As 
certainly  as  we  hear  the  name  infidel, 
we  are  certain  at  once  that  we  hear  the 
name  of  a  man  who  has  no  form  of  re- 
hgion  in  his  family;  who  never  prays 
in  secret ;  and  who  will  do  nothing  to 
m.aintain  the  pubhc  worship  of  God. 
Account  for  it  as  men  may,  it  is  a  fact 
that  no  one  can  dispute,  that  it  is  only 
they  who  do  honor  to  the  Lord  Jesus 
that  have  any  form  of  the  worship  of 
God,  or  that  honor  him  ;  and  their 
veneration  for  God  is  just  in  proportion 
to  their  love  for  the  Redeemer— ji'M  as 
they  honor  him. 

24.  He  that  heareth  my  word.  To 
hear,  in  this  place  evidently  denotes  not 
the  outv/ard  act  of  hearing,  but  to  re- 
ceive in  a  proper  manner ;  to  suffer  it 
to  make  its  proper  impression  on  the 
mind  ;  to  obey.  The  word  hear  is  often 
used  in  this  sense.  Matt.  xi.  15.  John 
viii.  47.  Acts  iii.  23.  Many  persons 
outwardly  hear  the  gospel,  who  neither 
understand  nor  obey  it.  ^  My  loord. 
My  doctrine,  my  teaching.  All  that 
Jesus  taught  about  himself,  as  well  as 
about  the  Father.  ^  On  'him  that  sent 
me.  On  the  Father,  who,  in  the  plan 
of  redemption,  is  represented  as  send- 
ing his  Son  to  save  men.  See  John 
iii.^17.  Faith  in  God  who  sent  his  Son, 
is  here  represented  as  bein^  connected 
with  everlasting  hfc.     But  there  can  be 


242 


JOHN. 


[A.  D.  3C. 


25  Verily,  verily,  I  say  unto  you. 
The  hour  is  coming,  and  now  is, 
when  the  dead  "  shall  hear  the  voice 
aver .28.    Ep.2.1. 


no  faith  in  him  who  sent  his  Son,  with- 
out faith  also  in  him  who  is  sent.  The 
belief  of  owe  of  the  true  doctrines  of  re- 
hgion  is  connected  with,  and  will  lead 
to,  the  belief  of  all.  ^  Hath  everlasting 
life.  The  state  of  man  by  nature  is 
represented  as  death  in  sin.  Eph.  ii.  1. 
Religion  is  the  opposite  of  this,  or  is 
life.  The  dead  regard  not  any  thing. 
They  are  unaffected  by  the  cares,  plea- 
sures, amusements,  of  the  world.  They 
hear  neither  the  voice  of  merriment, 
nor  the  tread  of  the  living  over  their 
graves.  So  with  sinners ;  they  are  un- 
moved with  the  things  of  religion. 
They  hear  not  the  voice  of  God  ;  they 
see  not  his  loveliness ;  they  care  not 
for  his  threatenings.  But  religion  is 
life.  The  Christian  lives  with  God, 
and  feels  and  acts  as  if  there  was  a 
God.  Religion,  and  its  blessings,  here 
and  hereafter,  are  one  and  the  same. 
The  happiness  of  heaven  is  living  unto 
God  —  being  sensible  of  his  presence, 
and  glory,  and  power,  and  rejoicing  in 
that.  There  shall  be  no  more  death 
there.  Rev.  xxi.  4.  This  life,  or  this 
religion,  whether  on  earth  or  in  heaven, 
is  the  same  —  the  same  joys  extended 
and  expanded  for  ever.  Hence,  when 
a  man  is  converted,  it  is  said  that  he 
has  everlasting  life  ;  not  merely  shall 
have,  but  is  already  in  possessio7i  of, 
that  life  or  happiness  which  shall  be 
everlasting.  It  is  life  begun,  expand- 
ing, ripening  for  the  skies.  He  has 
already  entered  on  the  inheritance  — 
that  inheritance  which  is  everlasting. 
^  Shall  not  come  into  condemnation.  He 
was  by  nature  under  condemnation. 
See  John  iii.  18.  Here  it  is  declared 
that  he  shall  not  return  to  that  state,  or 
he  will  not  be  again  condemned.  This 
promise  is  sure  ;  it  is  made  by  the  Son 
of  God ;  and  there  is  no  one  that  can 
pluck  them  out  of  his  hand.  John  x. 
28.  IT  But  is  passed  from  death  unto 
life.  Has  passed  over  from  a  state  of 
spiritual  death  to  the  life  of  the  Chris- 
tian. The  word  translated  is  passed, 
would  be  better  expressed  by  has  pass- 
ed. It  impUes  that  he  has  done  it  vo- 
luntarily ;  that  none  compelled  him ; 
and  that  the  passage  is  made  unto  ever- 


of  the  Son  of  God :  and  they  that 
hear  shall  live. 

26  For  as  the  Father  hath  life  in 


lasting  life.  Because  Christ  is  the  au 
thor  of"  this  hfe  in  the  soul,  he  is  called 
the  life  (John  i.  4) ;  and  as  he  has  al' 
ways  existed,  and  is  the  source  of  all 
life,  he  is  called  the  eternal  life.  1 
John  v.  20. 

25.  The  hour.  The  time.  ^  Is  c(m- 
ing.  Under  the  preaching  of  the  gos- 
pel, as  well  as  in  the  resurrection  of  the 
dead.  ^  Novy  is.  It  is  now  taking 
place.  Sinners  were  converted  under 
his  ministry,  and  brought  to  spiritual 
life.  IT  The  dead.  Either  the  dead  in 
sins,  or  those  that  are  in  their  graves. 
The  words  of  the  Saviour  will  apply  to 
either.  Language,  in  the  scriptures,  is 
often  so  used  as  to  describe  two  similar 
events.  Thus  the  destruction  of  Jeru- 
salem and  the  end  of  the  world  are  de- 
scribed by  Jesus  in  the  same  language. 
Matt,  xxiv.,  XXV.  The  return  of  the 
Jews  from  Babylon,  and  the  coming  ot 
the  Messiah,  and  the  spread  of  his  gos- 
pel, are  described  in  the  same  language 
by  Isaiah.  Isa.  xl. — Ixi.  Comp.  Notes 
on  Isa.  vii.  14.  The  renewal  of  the 
heart,  and  the  raising  of  the  dead  at  the 
judgment,  are  here  also  described  in 
similar  language  —  because  they  so  far 
resemble  each  other,  that  the  same  lan- 
guage will  apply  to  both.  ^  The  voice 
of  the  Son  of  God.  The  voice  is  that  by 
which  we  give  command.  Jesus  raised 
up  the  dead  by  his  command,  or  by  his 
authority.  When  he  did  it  he  spoke, 
or  commanded  it  to  be  done.  Mark  v. 
41  :  "  He  took  the  damsel  by  the  hand, 
and  said,  Talitha-cumi."  Luke  vii.  14  : 
"  And  he  came  and  touched  the  bier — 
and  said,  Young  man,  I  say  unto  thee, 
arise."  John  xi.  43;  "He  cried  with 
a  loud  voice,  Lazarus,  come  forth." 
So  it  is  by  his  command  that  those  who 
are  dead  in  sins  are  quickened,  or  made 
alive.  Ver.  21.  And  so  at  the  day  of 
judgment  the  dead  will  be  raised  by 
his  command  or  voice,  though  there  is 
no  reason  to  think  that  his  voice  will  be 
audibly  heard.  Ver.  28.  1i  Shall  live. 
Shall  be  restored  to  life. 

26.  As  the  Father  hath  life.  God  is 
the  source  of  all  life.  He  is  thence 
called  the  living  God.  in  opposition  to 
idols,  which  have  no  Hfe.  Acts  xiv.  \5. 


A.  D.  30.] 


CHAPTER  V. 


213 


himself,  so  hath  he  given  to  the  Son 
1o  have  life  *  in  himself; 


a  1  Cor.15.45. 


"  We  preach  unto  you  that  ye  should 
turn  from  these  vanities  (idols)  unto  the 
living  God.''  Josh.  iii.  10.  1  Sam.xvii. 
26.  Jer.  x.  10.  See  also  Isa.  xl.  18—31. 
^  In  himself .  This  means,  that  life  in 
God,  or  existence,  is  not  derived  from 
any  other  being.  Our  hfe  is  derived 
from  God.  Gen.  ii.  7:  God  "breathed 
into  his  nostrils  the  breath  of  life,  and 
man  became  a  Uving  soul." — i.  e.  a  Uv- 
ing  being.  All  other  creatures  derive 
this  hfe  from  him.  Ps.  civ.  20,  29  : — 
"  Thou  sendest  forth  thy  spirit,  they 
are  created  ;  thou  takest  away  their 
breath,  they  die,  and  return  to  their 
dust."  But  God  is  underived.  He  al- 
ways existed  as  he  is.  Ps.  xc.  2  :  "  From 
everlastirig  to  everlasting  thou  art  God." 
He  is  unchangeably  the  same.  James  i. 
17.  It  cannot  be  said  that  he  is  self -ex- 
istent, because  that  is  an  absurdity.  No 
being  can  originate  or  create  himself 
But  he  is  not  dependent  on  any  other 
for  life.  Of  course,  no  being  can  take 
away  his  existence  ;  and  of  course,  also, 
no  being  can  take  away  his  happiness. 
He  has  in  himself  infinite  sources  of 
happiness ;  and  no  other  being,  no 
change  in  his  universe,  can  destroy  that 
happiness.  ^  So.  In  a  manner  hke  his. 
It  corresponds  to  the  first  "  as,"  imply- 
ing that  one  is  the  same  as  the  other  ; 
life  in  the  one  is  the  same,  and  possess- 
ed in  the  same  manner,  as  in  the  other. 
IT  Hath  he  given.  This  shows  that  the 
power  or  authority  here  spoken  of  was 
given,  or  committed  to  the  Lord  Jesus. 
This  evidently  does  not  refer  to  the 
manner  in  which  the  second  person  of 
the  Trinity  exists ;  for  the  power  and 
authority  of  which  Christ  here  speaks 
is  that  which  he  exercises  as  Mediator. 
It  is  the  power  of  raising  the  dead,  and 
judging  the  world.  In  regard  to  his 
divine  nature,  it  is  not  affirmed  here 
that  it  is  in  any  manner  derived.  Nor 
does  the  fact  that  God  is  said  to  have 
^iven  him  this  power  prove  that  he  was 
inferior  in  his  nature,  or  that  his  exist- 
ence was  derived.  For,  1st.  It  has  refer- 
ence merely  to  offi.ce.  As  Mediator,  he 
may  be  said  to  have  been  appointed  by 
the  Father.  2d.  Appointment  to  office 
does  not  prove  that  the  one  who  is  ap- 


27  And  ham  ^iven  him  authority 
^  to  execute  judgment  also,  because 
he  is  the  Son  of  man. 


b  ver.^. 


pointed,  is  inferior  in  nature  to  him  who 
appoints  him.  A  son  may  be  appointed 
to  a  particular  work  by  a  parent,  and 
yet,  in  regard  to  talents  and  every  othei 
qualification,  may  be  equal  or  superioj 
to  the  father.  He  sustains  the  relatioj 
of  a  son,  and  in  this  relation  there  is  ai 
official  inferiority.  General  Washing 
ton  was  not  inferior  in  nature  and  tf 
lents  to  the  men  who  commissioner, 
him.  He  simply  derived  authority  froHU 
them  to  do  what  he  was  otherwise  fully 
able  to  do.  So  the  Son,  as  Mediator, 
is  subject  to  the  Father;  yet  this  provea 
nothing  about  his  nature.  ^  To  have 
life.  That  is,  the  right  or  authority  of 
imparting  hfe  to  others,  whether  dead 

I  in  their  graves  or  in  their  sins.  ^  In 
himself.    There  is  much  that  is  remark- 

i  able  in  this  exr  ^ssion.  It  is  in  him  as 
it  is  IN  God.  ifo  has  the  control  of  it, 
and  can  e  c!''-,ise  it  as  he  will.  The 
prophets  ? ,'  .  apostles  are  never  repre- 
sented a.'  '.aving  such  power  in  them- 
selves.    They  were  dependent ;    they 

j  performed  miracles  in  the  name  of  God, 

;  and  of  Jesus  Christ.  Acts  iii.  6.  iv.  30  ; 
xvi.  IS.     But  Jesus  did  it  by  his  own 

I  name,  authority,  and  power.  He  had 
but  to  speak  and  it  was  done.  Mark  v. 
41.  Luke  vii.  14.  John  xi.  43.  This 
wonderful  commission  he  bore  from 
God  to  raise  up  the  dead  as  he  pleased, 
to  convert  sinners  when  and  where  he 
pleased,  and  finally  to  raise  up  all  the 

i  dead,  and  pronounce  on  them  an  eter- 
nal doom  according  to  the  deeds  done 
in  the  body.  None  could  do  this  but 
he  who  had  the  power  of  creation, 
equal  in  power  to  the  father ;  and  the 
power  of  searching  all  hearts,  equal  in 
omniscience  to  God. 

27.  Hath  given  him  authority.  Hath 
appointed  him  to  do  this.  Has  made 
him  to  be  judge  of  all.  This  is  repre- 
sented as  being  the  appointment  of  the 
Father.  Acts  xvii.  31.  The  word  au- 
thority, here,  (commonly  rendered  pow- 
er), iinplies  all  that  is  necessary  to  ex- 
ecute judgment ;  all  the  physical  power 
to  raise  the  dead,  and  to  investigate  the 
actions  and  thoughts  of  the  life ;  and  all 
the  moral  right  or  authority  to  sit  in 
judgment  on  the  creatures  of  God,  and 


244 


JOHN. 


[A.D  30. 


28  Marvel  not  at  this:  for  the  hour 
is  coming,  in  the  which  all  that  are 
in  the  graves  shall  hear  his  voice, 


pronounce  their  doom.  IT  To  execute 
judgment.  To  do  judgment  — ■  that  is, 
to  judge.  He  has  appointment  to  do 
justice,  and  to  see  that  the  universe 
suflers  no  wrong,  either  by  the  escape 
of  the  guihy,  or  by  the  punishment  of 
the  innocent.  IF  Because  lie  is  the  Son 
of  man.  The  phrase  Son  of  man,  here, 
seems  to  be  used  in  the  sense  of  "  be- 
cause he  is  a  man,"  or  because  he  has 
human  nature.  The  term  is  one  which 
Jesus  often  gives  to  himself,  to  show 
his  union  to  man,  and  his  interest  in 
man.  See  Note,  Matt.  viii.  19,  20.  It 
is  remarked,  here,  that  the  word  son 
has  not  the  article  before  it  in  the  origi- 
nal. '  Because  he  is  a  Son  of  man' — 
i.  e.,  because  he  is  a  man.  It  would 
seem,  from  this,  that  there  is  a  propriety 
that  one  in  our  nature  should  judge  us. 
What  this  propriety  is,  we  do  not  cer- 
tainly know.  It  may  be,  1st.  Because 
it  is  proper  that  one  who  has  experienc- 
ed our  infirmities,  and  who  possesses 
our  nature,  maybe  supposed  by  those 
v^ho  are  judged  to  be  better  qualified 
than  one  in  a  different  nature.  2d.  Be- 
cause it  is  to  decide  between  jnayi  and 
God,  and  it  is  proper  that  our  feeUngs, 
and  nature,  and  views,  should  be  repre- 
sented in  the  judge,  as  well  as  those  of 
God.  3d.  Because  Jesus  has  all  the 
feelings  of  compassion  we  could  ask  ; 
all  the  love  we  could  desire  in  a  judge  : 
because  he  has  shown  his  disposition  to 
defend  us  by  giving  his  hfe,  and  it  can 
never  be  alleged  by  those  who  are  con- 
demned that  their  judge  was  a  distant, 
cold,  and  unfriendly  being.  Some  have 
supposed  that  the  expression,  Son  of 
man,  here,  means  the  same  as  Messiah 
(see  Dan.  vii.  13,  14) ;  and  that  the 
meaning  is,  that  God  hath  made  him 
judge  because  he  was  the  Messiah. 
Some  of  the  ancient  versions  and  fa- 
thers connected  this  with  the  following 
verse,  thus:  '  Marvel  not  because  I  am 
ti  man,  or  because  this  great  work  is 
committed  to  a  man  apparently  in  hum.- 
ble  life.  You  shall  see  greater  things 
than  these.'  Thus  the  Syriac  version 
reads  it;  and  Chrysostom,  Theophy- 
lact,  and  some  others  among  the  ia- 
tb:rs. 


29  And  shall  come  forth ;  they  ■ 
that  have  done  good,  unto  the  resur- 
rection of  life  ;  and  they  that  have 

a  Da.l2  2. 


28.  Marvel  not.  Do  not  wonder  or 
be  astonished  at  this,  li"  The  hour  is 
coming.  The  time  is  approaching,  or 
will  be.  ^  All  that  are  in  the  graves. 
All  the  dead,  of  every  age  and  nation. 
They  are  described  as  in  the  graves  ; 
though  many  have  turned  to  their  na- 
tive dust,  and  perished  from  human 
view,  yet  God  sees  them,  and  can  re- 
gather  their  remains  and  raise  them  up 
to  life.  The  phrase,  all  that  are  in  the 
graves,  does  not  prove  that  the  same 
particles  of  matter  shall  be  raised  up  ; 
but  it  is  equivalent  to  saying  all  the  dead. 
See  Notes  on  1  Cor.  xv.  35—38.  IT  Shall 
hear  his  voice.  He  will  restore  them  to 
life,  and  command  them  to  appear  be- 
fore him.  Tliis  is  a  most  sublime  de 
scription  ;  and  this  will  be  a  wonderful 
display  of  almighty  power.  None  but 
God  can  see  all  the  dead  ;  none  but  he 
could  remould  their  frames ;  and  none 
else  could  command  them  to  return  to 
life. 

29.  Shall  come  forth.  Shall  come  out 
of  their  graves.  This  was  the  language 
which  he  used  when  he  raised  up  Laza- 
rus. John  xi.  43,  44.  ^^  They  that  have 
do7ie  good.  That  is,  they  who  are 
righteous;  or  they  who  have,  by  their 
good  works,  shown  that  they  were  the 
friends  of  Christ.  See  Matt.  xxv.  34 — 36. 
IT  Resurrection  of  life.  Religion  is  often 
called  life,  and  everlasting  life.  See 
Note,  ver.  24.  In  the  resurrection,  the 
righteous  shall  be  raised  up  to  the  full 
enjoyment  and  perpetual  security  of  that 
hfe.  It  is  also  called  the  resurrection 
of  life,  because  there  shall  be  no  more 
death.  Rev.  xxi.  4.  The  enjoyment 
of  God  himself  and  of  his  works  ;  of  the 
society  of  the  angels  and  of  the  re- 
deemed ;  and  a  freedom  from  sickness, 
and  sin,  and  dying,  shall  constitute  the 
life  of  the  just  in  the  resurrection.  The 
resurrection  is  also  called  the  resurrec 
rion  of  The  just  (Luke  xiv.  14),  and  the 
first  resurrection.  Rev.  xx.  5,  6.  1i  The 
resurrection  of  damnation.  Tlie  word 
damnation  means  the  sentence  passed 
on  one  by  a  judge — judgment,  or  con- 
demnation. The  word,  as  we  use  it, 
applies  only  to  the  judgment  pronounced 
by  God  on  the  wickcil.     But  this  is  not 


A.  D.  30.] 


CHAPTER  V. 


245 


done  evil,  unto  the  resurrection  of 
damnation. " 

30  I  *  can  of  mine  own  self  do 
nothing :    as  I  hear  I  judge :    and 
my  judgment    is    just,  because   I 
a  Matt. 25.46.      b  ver.l9. 


its  meaning  always  in  the  Bible.  Here 
it  has,  however,  that  meaning.  Those 
who  have  done  evil  shall  be  raised  up 
to  be  condemned  or  damned.  This  shall 
be  the  object  in  raising  them  up ;  this 
the  sole  design.  It  js  elsewhere  said 
that  they  shall  then  be  condemned  to 
everlasting  punishment  (Matt.  xxv.  46), 
and  that  they  shall  be  punished  with 
everlasting  destruction.  2  Thess.  i.  8, 
9.  And  it  is  said  of  the  unjust  that  they 
are  reserved  unto  the  day  of  judgment 
to  be  punished.  2  Peter  ii.  9.  That 
this  refers  to  the  future  judgment,  to 
the  resurrection  then,  and  not  to  any 
thing  that  takes  place  in  this  life,  is 
cle^r  from  the  following  considerations  : 
1st.  Jesus  had  just  spoken  of  what  would 
be  done  in  this  life — of  the  power  of  the 
gospel.  Ver.  25.  He  adds  here  that 
something  still  more  wonderful — some- 
thing beyond  this  —  should  take  place. 
All  that  are  in  the  graves  shall  hear  his 
voice.  2d.  He  speaks  of  those  who  are 
in  their  graves,  evidently  referring  to 
the  dead.  Sinners  are  sometimes  said 
to  be  dead  in  sin,  but  sinners  are  not 
said  to  be  m  a  grave.  This  is  applied 
in  the  scriptures  only  to  those  who  are 
deceased.  3d.  The  language  used  here 
of  the  righteous  cannot  be  apphed  to  any 
thing  in  this  hfe.  When  God  converts 
men,  it  is  not  because  they  have  been 
good.  4th.  Nor  is  the  language  em- 
ployed of  the  evil  apphcable  to  any  thing 
here.  In  what  condition  among  men 
can  it  be  said,  with  any  appearance  of 
sense,  that  they  are  brought  forth  from 
their  graves  to  the  resurrection  of  dam- 
nation ? — The  doctrine  of  those  Univer- 
saUsts  who  hold  that  all  men  will  be 
saved  immediately  at  deaths  cannot  be 
true.  This  passage  proves  that  at  the 
day  of  judgment  the  wicked  will  be 
condemned.  Let  it  be  added,  that  if 
then  condemned,  they  will  be  lost  for 
ever.  Thus  (Matt.  xxv.  46),  it  is  said 
to  be  everlasting  punishment.  2  Thess. 
i.  8,  9,  it  is  called  everlasting  destruc- 
tion. There  is  no  account  of  redemp- 
tion in  hell — no  Saviour,  no  Holy  Spirit, 
no  offer  of  mercy  there. 
21* 


seek  not  mine  own  will,  but  ths 
will "  of  the  Father  w^hich  hath  sent 
me. 

31  If  I  bear  witness  **  of  myseK, 
my  witness  is  not  true. 

c  Ps.40.7,8.  Matt.26.39.  c.4.34.  6.38.  d  Pi 
27.2.  c.8.14.    Re.3.14. 


30.  Of  mine  otvn  self.  See  ver.  19. 
The  Messiah,  the  Mediator,  does  no- 
thing without  the  concurrence  and  the 
authority  of  God.  Such  is  the  nature 
of  the  union  subsisting  between  them, 
that  he  does  nothing  independently  of 
(iod.  Whatever  he  does,  he  does  ac- 
cording to  the  will  of  God.  ^  As  Ihear 
I  judge.     To  hear,  expresses  the  condi- 

i  tionof  one  who  is  commissioned,  or  in- 
structed. Thus  (John  viii.  2b) ;  ''  I 
speak  to  the  world  those  things  which 
I  have  heard  of  him."  viii.  28  :  "As 
the  Father  hath  taught  me,  I  speak 
those  things."  Jesus  here  represents 
himself  as  comniissioned,  taught,  or 
sent  of  God.  When  he  says,  "  as  I 
hear,"  he  refers  to  those  things  which 
the  Father  had  showed  him.  Ver.  20. 
That  is,  he  came  to  communicate  the 
will  of  God,  to  show  to  man  what  God 
wished  man  to  knov/.  IT  I  judge.  I 
determine,  or  decide.  This  was  true 
respecting  the  institutions  and  doctrines 
of  religion,  and  it  will  be  true  respecting 
the  sentence  he  will  pass  on  all  mankind 
at  the  day  of  judgment.  He  will  decide 
on  their  destiny  according  to  what  the 
Father  wills  and  wishes — that  i^  ac- 
cording to  justice.  *^ Because  I  seek, 
&c..  This  does  not  imply  that  his  own 
judgment  would  be  wrong  if  he  sought 
his  own  will,  but  that  he  had  no  private 
ends,  no  seltish  views,  no  improper  bias. 
He  came  not  to  aggrandize  himself,  or 
promote  his  own  views,  but  he  came  to 
do  the  will  of  God.  Of  course  his  de- 
cision would  be  impartial  and  unbiassed, 
and  there  is  every  security  that  it  will 
be  according  to  truth.  See  Luke  xxii 
42,  where  he  gave  a  memorable  in- 
stance, in  the  agony  of  the  garden,  of 
his  submission  to  his  Father's  will. 

31.  If  Ibear  u)itness  of  myself.  If] 
have  no  other  evidence  than  my  owr 
testimony  about  myself  ^  My  vjitness. 
My  testimony  ;  my  evidence  ;  the  proof 
would  not  be  decisive.  ^  Is  not  true. 
The  word  true,  here,  means  worthy  of 
belief,  or  established  by  suhable  evi 
dence.  See  Matt,  xxii,  16  :  "  We  kiiBM 
that  thou  art  true,"-~i.  e.,  worthy  ol 


246 


JOHN. 


[A.  D.  30 


32  There  is  another  ■  that  beareth 
witness  of  me  ;  and  I  know  that  the 
witness  which  he  witnesseth  of  me 
IS  true. 

33  Ye  sent  unto  John,  and  ^  he 
bare  witness  unto  the  truth. 

34  But  I  receive   not  testimony 

ac.8.18.  Ac.10.43.  1  Jno.5.7-9.  b  Jno.l. 
7,32. 


confidence,  sent  from  God.  Luke  xx. 
21.  John  viii.  13,  17.  The  law  did 
not  admit  a  man  to  testify  in  his  own 
case.  The  law  of  Moses  required  two 
witnesses.  Deut.  xvii.  6.  Though  what 
Jesus  said  was  tnce  (ch.  viii.  13,  17),  yet 
he  admitted  it  was  not  sufficient  testi- 
mony alone  to  claim  their  belief  They 
had  a  right  to  expect  that  his  statement 
would  be  confirmed  by  other  evidence 
that  he  came  from  God.  This  evidence 
he  gave  in  the  miracles  which  he 
wrought  as  proof  that  God  had  sent  him. 

32.  There  is  another.  That  is,  God. 
See  ver.  36. 

33.  Ye  sent  unto  John.  See  ch.  i.  19. 
IT  He  bare  witness,  &c.  See  ch.  i.  26, 
29,  36.  This  testimony  of  John  ought 
to  have  satisfied  them.  John  was  an 
eminent  man  ;  many  of  the  Pharisees 
believed  on  him  ;  he  was  candid,  un- 
ambitious, sincere,  and  his  evidence  was 
impartial  and  satisfactory.  On  this  Je- 
sus might  have  rested  the  proof  that  he 
was  the  Messiah,  but  he  was  willing 
also  to  adduce  evidence  of  a  higher 
order. 

34.  I  receive  not  testimony  from  men. 
I  do  not  depend  for  proof  of  my  Messi- 
ahship,  on  the  testimony  of  men  ;  nor  do 
I  pride  myself  on  the  commendations  or 
flattery  of  men.  IT  But  these  things,  &c. 
'  This  testimony  of  John  I  adduce  that 
you  might  be  convinced.  It  was  evi- 
dence of  your  own  seeking.  It  was 
clear,  full,  explicit.  You  se7it  to  make 
inquiry,  and  he  gave  you  a  candid  and 
satisfactory  answer.  Had  you  believed 
that,  you  would  have  believed  in  the 
Messiah,  and  been  saved.' — Men  are  of- 
ten dissatisfied  with  the  very  evidence 
of  the  truth  of  religion  which  they 
Bought,  and  on  which  they  professed 
themselves  wiHing  to  rely. 

35.  He  was.  It  is  probable  that  John 
had  been  cast  into  prison  before  this. 
Hence  his  public  ministry  had  ceased, 
and  our  Saviour  says  he  v:as  such  a  fight. 
^  Light.     The  word  in  the  original  pro- 


from  man  :  but  *=  these  things  I  say 
that  ye  might  be  saved. 

35  He  was  a  burning  and  a  shin- 
ing light :  and  ye  were  willing  "^  for 
a  season  to  rejoice  in  his  light. 

36  But  I  have  greater  witness 
than  that  of  John ;  for  the  works  ' 

Mar.6. 


cc.20.31.    Eo.3.3. 
20.      e  c.10.25.  15.24. 


d  Matt. 21.26. 
Ac.2.22. 


perly  means  a  lamp,  and  is  not  the  same 
word  which  in  John  i.  4,  5,  is  translated 
light.  That  is  a  word  commonly  applied 
to  the  sun,  the  fountain  of  light  ;  this 
means  a  lamp,  or  a  fight  that  is  fit  up  or 
kindled  artificially,  from  oil  or  tallow. 
A  teacher  is  often  called  a  light,  because 
he  guides  or  illuminates  the  minds  of 
others.  Rom.  fi.  19.  "  Thou  art  confi 
dent  that  thou  art  a  guide  to  the  bfind, 
a  light  to  them  that  sit  in  darkness." 
John  viii.  12  ;  xii.  46.  Matt.  v.  14.  IF  J 
bur?iing.  A  lamp  fit  up,  that  burns  v/ith 
a  steady  lustre.  ^  Shining.  Not  dim  ; 
not  indistinct.  The  expression  means 
that  he  was  an  eminent  teacher ;  that 
his  doctrines  were  clear,  distinct,  con- 
sistent. H"  Ye  were  willing.  You  willed, 
or  you  chose.  You  went  out  volunta- 
rily. This  shows  that  some  of  those 
whom  Jesus  was  now  addressing  were 
among  the  great  multitudes  of  Phari- 
sees that  came  unto  John  in  the  wilder- 
ness. Matt.  in.  7.  As  they  had  at  one 
time  admitted  John  to  be  a  prophet,  so 
Jesus  might  with  great  propriety  adduce 
his  testimony  in  his  favor.  ^  For  a 
season.  In  the  original,  for  an  hour — 
denoting  only  a  short  time.  They  did 
it,  as  many  others  do,  while  he  was 
popular,  and  it  was  the  fashion  to  fol- 
low him.  ^  To  rejoice  inhis  light.  To 
rejoice  in  his  doctrines,  and  in  admitting 
I  that  he  was  a  distinguished  prophet — 
'  perhaps,  also  to  rejoice  that  he  profess- 
I  ed  to  be  sent  to  introduce  the  Messiah, 
I  until  they  found  that  he  bore  testimony 
to  Jesus  of  Nazareth. 

36.  Greater  witness.  Stronger,  more 
decisive  evidence.  IT  The  works.  The 
miracles — healing  the  sick,  and  raising 
the  dead.  IT  Hath  given  me.  Hath 
committed  to  me,  or  appointed  me  to  do. 
Certain  things  he  entrusted  in  his  hands 
to  accomplish.  To  finish.  To  do  or  to 
perform,  until  the  task  is  completed. 
The  word  is  applied  to  the  termination 
of  any  thing,  as  we  say  a  task  is  ended. 
or  a  work  is  completed.     So  Jesus  said 


A.  I).  30.j 


CHAPTEH  V. 


247 


which  the  Father  hath  given  me  to 
finish,  *  the  same  works  that  I  do, 
bear  witness  of  me,  that  the  Father 
hath  sent  me. 

37  And    the    Father   ^   himself, 

a  c.17.4.      b  Matt.3.17.  17.5. 

when  he  expired,  it  is  ^'finished."  John 
xix.  30.  From  this  it  appears  that 
Jesus  came  to  finish  a  certain  work ; 
and  hence  we  see  the  reason  v;hy  he  so 
often  guarded  his  life,  and  sought  his 
safety,  until  the  taslc  was  fully  accom- 
olished.  These  works  or  miracles  bore 
witness  of  him  ;  that  is,  showed  that  he 
was  sent  from  God,  because  none  but 
God  could  perform  them,  and  because 
God  would  not  give  the  power  to  any 
whose  hfe  and  doctrines  he  did  not  ap- 
prove. They  were  more  decisive  proof 
tlian  the  testimony  of  John,  because, 
1st.  John  worked  no  miracles.  John 
3C.  41.  2d.  This  was  a  direct  and  unde- 
niable testimony  from  God.  It  was  pos- 
sible that  a  man  might  be  deceived  or  be 
an  impostor.  It  was  not  possible  for 
God  to  deceive.  3d.  The  miracles 
which  Jesus  wrought  were  such  as  no 
piaTi  could  work,  and  no  angel.  He  that 
could  raise  the  dead  must  have  all  pow- 
er; and  he  who  commissioned  Jesus, 
therefore,  must  be  God. 

37.  The  Father  himself— hath  home 
witness  of  me.  This  God  had  done, 
1st.  By  the  miracles  which  Jesus  had 
wrought,  and  of  which  he  was  convers- 
ing. 2d.  At  the  baptism  of  Jesus, 
where  he  said,  "This  is  my  beloved 
Son."  Matt.  iii.  17.  3d.  In  the  proph- 
ecies of  the  Old  Testament.  It  is  not 
easy  to  say  here  to  which  of  these  he 
refers.  Perhaps  he  has  reference  to  all. 
IT  Ye  have  neither  heard  his  voice.  This 
difficult  passage  has  been  interpreted  in 
various  ways.  The  main  design  of  it 
seems  to  be  clear,  to  reprove  the  Jews 
for  not  believing  the  evidence  that  he 
was  the  Messiah.  In  doing  this,  he 
says  that  they  were  indisposed  to  listen 
to  the  testimony  of  God.  He  affirmed 
that  God  had  given  sufficient  evidence 
of  his  divine  mission,  but  they  had  dis- 
regarded it.  The  first  thing  that  he 
notices  is,  that  they  had  not" heard  his 
voice.  The  word  hear,  in  this  place,  is 
ro  be  understood  in  the  sense  of  obey,  or 
Usten  to.  See  Note  on  ver.  25.  The 
voice  of  God  means  his  commands,  or 
bis  declarations,  however  made  ;    and 


which  hath  sent  me,  hath  borne 
witness  of  me.  Ye  "  have  neither 
heard  his  voice  at  any  time,  nor 
seen  his  shape, 

38  And  ye  have  not  his  word  * 
c  De.4.12.    lTi.6.16.       dJJno.2.l4. 


the  Saviour  said  that  it  had  been  the 
characteristic  of  the  Jews,  that  they  had 
not  hstened  to  the  voice  or  command 
of  God.  As  this  had  been  their  general 
characteristic,  it  was  not  wonderful  that 
they  disregarded  now  his  testimony  that 
he  was  the  Messiah.  The  voice  of  God 
had  been  hterally  heard  on  the  mount. 
See  Deut.  iv.  12  :  "Ye  heard  the  voice 
of  the  words."  ^  At  any  time.  This 
has  been  the  uniform  characteristic  of 
the  nation,  that  they  have  disregarded 
and  perverted  the  testimony  of  God, 
and  it  was  as  true  of  that  generation  as  of 
their  fathers.  ^  Nor  seen  his  shape.  No 
man  hath  seen  God  at  any  time.  John 
i.  18.  But  the  word  shape,  here,  does 
not  mean  God  himself.  It  refers  to  the 
visible  manifestatio?i  of  himself;  to  the 
appearance  which  he  assumed.  It  is  ap- 
plied in  the  Septuagint  to  his  manifesting 
himself  to  Moses.  Num.  xii.  8 :  "With 
him  will  I  speak  mouth  to  mouth,  even 
apparently,^'' — in  Greek,  in  a  form,  or 
shape — the  word  used  here.  It  is  ap- 
plied to  the  visible  symbol  of  God  that 
appeared  in  the  cloud,  and  that  rested 
on  the  tabernacle.  Num.  ix.  15,  16. 
It  is  the  same  word  that  is  applied  to 
the  Holy  Spirit  appearing  in  bodily  shape 
like  a  dove.  Luke  iii.  22.  Jesus  does 
not  here  deny  that  God  had  appeared  in 
this  manner  ;  but  he  says  they  had  not 
seen,  i.  e.,  had  not  paid  attention  to,  or 
regarded,  the  appearance  of  God.  He 
had  manifested  himself,  but  they  disre- 
garded it,  and  in  particular  they  had  dis- 
regarded his  manifestations  in  attestation 
of  the  Messiah.  As  the  word  hear 
means  to  obey,  to  listen  to,  so  the  word 
see  means  to  pay  attention  to,  to  regard 
(2  John  8 ;  1  John  iii.  6) ;  and  thus 
throws  light  on  John  xiv.  9  :  "  He  that 
hath  seen  me  hath  seen  the  Father." 
*  I  am  a  manifestation  of  God  —  God 
appearing  in  human  flesh  as  he  appear- 
ed formerly  in  the  symbol  of  the  cloud ; 
and  he  that  regards  me,  or  attends  to  me, 
regards  the  Fatter.' 

38.  His  word  abiding  in  you.  His 
law  does  not  ab  le  in  you  ;  that  is,  you 
do  not  regard  ox  Dbev  it.     This  was  the 


848 


abiding  in  yon  :  for  whom  he 
sent,  him  ye  believe  not. 

39  Search  "  the  scriptures ;  for 
ill  them  ye  think  j^e  have  eternal 
life  :  and  they  are  *  they  which  tes- 
tify of  me. 

a  Is.8.20  34.16.  Lu. 10.29.  b  Lu.24.27.  1 
Pe.l. 10,11. 

third  thing  that  he  charged  them  with. 
1st.  They  had  not  obeyed  the  command 
of  God.  2d.  They  had  not  regarded 
his  manifestations  either  in  the  times  of 
the  old  dispensation,  or  now  through  the 
Messiah.  3d.  They  did  not  yietd  to 
what  he  had  said  in  the  revelaiion  of  the 
Old  Testament.  ^  For  ichom  he  hath 
sent.  God  had  foretold  that  the  Messiah 
would  come.  He  had  given  evidence 
that  Jesus  was  he.  But  now  they  re- 
jected him,  and  this  was  proof  that  they 
did  not  regard  the  word  of  God. 

39.  Search  the  script?ires.  The  word 
translated  search  here  means  to  search 
diligently  or  anxiously.  It  is  applied  to 
ntiners,  who  search  for  precious  metals  ; 
v.'ho  look  anxiously  for  the  bed  of  the 
ore,  with  an  intensity  or  anxiety  pro- 
portionate to  their  sense  of  the  value  of 
the  metal.  It  is  applied  by  Homer  to  a 
lioness  robbed  of  her  whelps,  and  who 
searches  the  plain  to  trace  out  the  foot- 
steps of  the  man  who  has  robbed  her. 
It  is  also  appUed  by  him  to  dogs  tracing 
their  game  by  searching  them  out  by 
the  scent  of  the  foot.  It  means  a  dili- 
gent, faithful,  anxious  investigation. 
The  word  7nay  be  either  in  the  indica- 
tive or  imperative  mood.  In  our  trans- 
lation it  is  in  the  imperative,  as  if  Jesus 
commanded  them  to  search  the  scriptures. 
But  it  is  probable  that  he  meant  merely 
to  say  that  they  did  search  the  scrip- 
tures, expecting  to  find  in  them  eternal 
life.  There  is  abundant  evidence  that 
the  Jews  did  search  the  books  of  the 
Old  Testament,  'a  TheScripttires.  The 
writings  or  books  of  the  Old  Testa- 
ment, for  those  were  all  the  books  of 
revelation  that  they  then  possessed. 
'^  In  them  ye  think  ye  have  eternal  life. 
The  meaning  of  this  is  :  '  Ye  think  that 
by  studying  the  scriptures  you  will  ob- 
tain eternal  life.  You  suppose  that  they 
teach  the  way  to  future  blessedness,  and 
that  by  diligently  studying  them  you 
will  attain  it.'  We  see  by  this,  (1.)  That 
the  Jews  in  the  time  of  Jesus  were  ex- 
pecting a  future  slate.     (2.)  The  serip^ 


JOHN.  [A.D.3a 

hath       40  -And  ye  will  not  come*  to  me, 
that  ye  might  have  life. 

41  I  receive   not    honour  from 
men. 

.42  But  I  know  you,  that  yo  havo 
not  the  love  of  God  in  you. 

cc.3.19.      &'ver.34.    3  Th.2.6. 


tures  feach  the  way  of  life,  and  it  iaour 
duty  to  study  them.  The  Bereans  are 
commended  for  searching  the  scriptures 
(Acts  xvii.  1 1),  and  Timothy  is  said  from 
a  child  to  have  •'  known  the  holy  scrip- 
tures, which  are  able  to  make  us  wise 
unto  salvation-."  2  Tim.  iii.  15.  Early 
life  is  the  proper  time  to  search  the  Bi- 
ble :  for  they  who  seek  the  Lord  early 
shall 'find  him.  ^  They  are  they,  &,c. 
They  bear  witness  to  the  Messiah. 
They  predict  his  coming,  and  the  man- 
ner of  his  life  and  death.  Isa.  liii.  Dan. 
ix.  26,  27,  &c.  See  Note,  Luke  xxiv. 
27. 

40.  And  ye  will  not  come,  &c.  Though 
the  Old  Testament  bears  evidence  that 
I  am  the  Messiah  ;  though  you  profess- 
edly search  it  to  learn  the  way  to  life  ; 
and  though  my  works  prove  i^,  yet  you 
will  not  come  to  me  to  obtain  life.  From 
this  we  may  learn  :  1st.  That  life  is  to 
be  obtained  in  Christ.  He  is  the  way, 
the  truth,  and  the  hfe,  and  he  only  can 
save  us.  2d.  That  in  order  to  do  that, 
we  must  come  to  him,  i.  e.  must  come  in 
the  way  appointed,  as  lost  sinners,  and 
be  willing  to  be  saved  by  him  alone. 
3d.  That  the  reason  why  sinners  are  not 
saved  lies  in  the  will.  "  The  only  rea- 
son why  sinners  die  is  because  they  will 

!  not  come  to  Christ  for  life  and  happiness ; 
lit  is  not  because  ihey  cannot,  but  be- 
j  cause  they  ivill  not.'' — (Henry.)  4th. 
j  Sinners  have  a  particular  opposition  to 
'  going  to  Jesus  Christ  for  eternal  life. 
i  They  would  prefer  any  other  way,  and 
:  it  is  commonly  not  until  all  other  means 
j  are  tried  that  they  are  willing  to  submit 
to  him. 

41 ,  42.  I  receive  not  honor,  &c.  '  I  do 
not  say  these  things  because  I  am  de- 
sirous" of  human  applause,  but  to  ac- 
count for  the  fact  that  you  do  not  believe 
on  me,  which  is  that  you  have  not  the 
love  of  God  in  you.'  In  this  passage 
we  see  :  1st.  That  we  should  not  seek 
for  human  applause.  It  is  of  very  little 
value,  and  i'  often  keeps  men  from  the 
approbatioF  of  God.  Vcr.  44.  2d.  Thev 


k.  D.  30.] 


CHAPTER  V. 


^9 


43  I  am  come  in  my  Father's 
name,  and  ye  receive  me  not :  if 
another  shall  come  in  his  own  name, 
him  ye  will  receive. 

44  How  can  ye  believe,  which  " 
receive  honour  one  of  another,  and 
seek  '  not  the  honour  that  cometh 
from  God  only  1 

a  c.12.43.        h  Ro.2.10.  ^ 


who  will  not  believe  on  Jesus  Christ 
give  evidence  that  they  have  no  love  for 
God.  3d.  The  reason  why  they  do  not 
believe  on  him  is  because  they  have  no 
regard  for  his  character,  wishes,  or  law. 
^Love  of  God.  Love  to  God.  1i  In  you. 
In  your  hearts.     You  do  not  love  God. 

43.  In  my  Father'' s  name.  By  the 
authority  of  God  ;  or  giving  proof  that 
I  am  sent  by  him.  IT  In  his  oivn  name. 
A  false  teacher  setting  up  himself,  and 
not  even  pretending  to  have  a  divine 
commission.  The  Jews  were  much 
accustomed  to  receive  and  follow  parti- 
cular teachers.  In  the  time  of  Christ, 
they  were  greatly  divided  between  the 
schools  of  Hillel  and  Shammai,  two 
famous  teachers.  ^  Ye  will  receive.  You 
will  follow,  or  obey  as  a  teacher. 

44.  TVhich  receive  honor  one  of  another. 
Who  are  studious  of  praise,  and  live  for 
pride,  ambition,  and  vain  glory.  This 
desire  Jesus  says  was  the  great  reason 
why  they  would  not  believe  on  him. 
They  were  unwilling  to  renounce  their 
worldly  honors  and  seek  one  so  humble 
and  unostentatious  as  he  was.  They 
expected  a  Messiah  of  pomp  and  splen- 
dor, and  would  not  submit  to  one  so 
despised,  and  of  so  lowly  a  rank.  Had 
the  Messiah  come,  as  they  expected, 
with  pomp  and  power,  it  would  have 
6een  an  honor  in  their  view  to  follow 
him ;  as  it  was,  they  despised  and  re-  I 
jected  him.  The  great  reason  why  i 
multitudes  do  not  believe,  is  their  at-  j 
tachment  to  human  honors,  their  pride,  i 
and  vanity,  and  ambition.  That  is  so 
strong  that  while  it  continues  they  can- 
not and  will  not  believe.  They  might, 
however,  renounce  that,  and  then  the 
obstacle  being  removed,  they  would 
believe.  Learn  (1.)  a  man  cannot  believe 
the  gospel  while  he  is  wholly  under  the 
influence  of  ambition.  The  tvv'o  are 
not  compatible.  The  rehgion  of  the 
gospel  is  humiUty  ;  and  a  man  who  has 
not  that  cannot  be  a  Christian.  (-2.)  Great 


45  Do  not  think  that  I  will  accuse 
you  to  the  Father  :  there  is  *=  one 
that  accuseth  you,  even  Moses,  in 
whom  ye  trust. 

46  For  had  ye  believed  Moses, 
ye  would  have  believed  me  :  for  he 
wrote  '^  of  me. 

c  Ro.2.12.  (2  Ge.3.15.  22.18.  De.18.15,18. 
Ac.26.22. 

numbers  are  deterred  from  being  Chris- 
tians by  pride  and  ambition.  Probably 
there  is  no  single  thing  that  prevents  so 
many  young  men  from  becoming  Chris- 
tians as  this  passion.  The  proud  and 
ambitious  heart  refuses  to  bow  to  the 
humihating  terms  of  the  gospel.  (3.) 
Though  while  a  man  is  under  this  go- 
verning principle  he  cannot  beheve  tho 
gospel,  yet  this  proves  nothing  about 
his  ability  to  lay  that  aside,  and  to  yield 
to  truth.  Thai  is  another  question.  A 
child  CANNOT  open  a  trunk  when  he 
gets  on  the  lid  and  attempts  to  raise  his 
own  weight  and  the  cover  of  the  trunk 
too  :  but  that  settles  nothing  about  the 
inquiry  whether  he  might  not  get  off 
and  then  open  it.  The  true  question  is, 
whether  a  man  can,  or  cannot,  lay  aside 
his  ambition  and  pride — and  about  that 
there  ought  not  to  be  any  dispute.  No 
one  doubts  that  it  may  be  done  ;  and  if 
that  can  be  done,  he  can  become  a 
Christian.  ^ Seek  not  the  honor.  The 
praise,  the  glory,  the  approbation  of 
God.  The  honor  which  conies  from 
men  is  their  praise,  flattery,  commen- 
dation ;  the  honor  that  cometh  from  God 
is  his  approbation  for  doing  his  will, 
God  alone  can  confer  the  honors  of 
heaven,  the  reward  of  having  done  oui 
duty  here.  That  we  should  seek,  and 
if  we  seek  that,  v/e  shall  come  to  Christ, 
Vv'ho  is  the  way  and  the  life. 

45,  46.  That  I  will  accuse  you.  Do 
not  suppose  that  I  intend  to  follow  youi 
example  and  accuse  you.  They  haa 
accused  Jesus  of  breaking  the  law  of 
God.  Ver.  16.  Jesus  says  that  he  will 
not  imitate  their  example,  though  he 
implies  that  he  might  accuse  them.  IT  To 
the  Father.  To  God.  ^  There  is  ofie 
that  accuseth  you.  Moses  might  be  said 
to  accuse  or  reprove  them.  He  wrote 
of  the  Messiah ;  clearly  foretold  his 
coming  ;  and  commanded  them  to  hear 
him.  As  they  did  not  do  h,  it  might  bft 
said  that  they  had  disregarded  his  com> 


250 


JOHN. 


[A.  D.Sk 


47  But  if  ye  <*  believe  not  his 
writings,  how  shall  ye  believe  my 
words  ? 

CHAPTER  VI. 

AFTER  ^  these  things  Jesus  went 
over  the  sea  of  Galilee,  which 
is  the  sea  of  Tiberias. 

2  And  a  great  multitude  followed 
him,  because  they  saw  his  miracles 
which  he  did  on  them  that  were 
diseased. 

3  And  Jesus  went  up  into  a  moun- 
tain, and  there  he  sat  with  his  dis- 
ciples. 

4  And  the  passover,  a  feast  of  the 
Jews,  was  nigh. 

a  Lu. 16.31.  6  Matt.l4.15,&c.  Mar.C.34, 
&c.    Lu.9.12,&:c. 

mand ;  and  as  Moses  was  divinely  com- 
missioned and  had  a  right  to  be  obeyed, 
80  his  command  reproved  them :  they 
were  disobedient  and  rebellious.  ^  He 
wrote  of  me.  He  wrote  of  the  Messiah, 
and  I  am  the  Messiah.  Gen.  iii.  15 ; 
xii.  3.  Compare  John  viii.  56.  Gen. 
xlix.  10.   Deut.  xviii.  15. 

47.  If  ye  believe  7iot  his  writings.  If 
you  do  not  credit  what  he  has  written 
which  you  profess  to  believe,  it  is  not 
to  be  expected  that  you  will  believe  my 
declarations.  And  from  this  we  may 
learn :  1st.  That  many  men  who  pro- 
fess to  believe  the  Bible  have  really  no 
regard  for  it  when  it  crosses  their  own 
views  and  inclinations.  2d.  It  is  our 
duty  to  study  the  Bible,  that  we  may 
be  established  in  the  belief  that  Jesus 
is  the  Messiah.  3d.  The  prophecies 
of  the  Old  Testament  are  conclusive 
proofs  of  the  truth  of  the  Christian  re- 
ligion. 4th.  He  that  rejects  one  part 
ot  the  Bible,  will  for  the  same  reason 
reject  all.  5th.  The  Saviour  acknow- 
ledged the  truth  of  the  writings  of  Itio- 
ses ;  built  his  religion  upon  them  ;  ap- 
pealed to  them  to  prove  that  he  was  the 
Messiah ;  and  commanded  men  to 
search  them.  We  have  the  authority 
of  Jesus,  therefore,  that  the  Old  Tes- 
tament is  a  revelation  from  God.  He 
that  rejects  his  authority  on  this  subject, 
might  reject  him  altogether  ;  and  it  is 
vain  for  any  man  to  profess  to  believe  i 
in  the  New  Testament,  or  in  the  Lord  ' 
Jesus,  without  also  acknowledging  the 


5  When  Jesus  then  lift  up  hia 
eyes,  and  saw  a  great  company  come 
unto  him,  he  saith  unto  Philip, 
Whence  shall  we  buy  bread,  that 
these  may  eat  ] 

G  (And  this  he  said  to  prove  him  : 
for  he  himself  knew  what  he  would 
do.) 

7  Philip  answered  him.  Two  * 
hundred  pennyworth  of  bread  is 
not  sufficient  for  them,  that  every 
one  of  them  may  take  a  little. 

8  One  of  his  disciples,  Andrew, 
Simon  Peter's  brother,  saith  unto 
him, 

9  There  is  a  lad  here,  which  hath 

eNu.  11.21,22.    2Ki.4.43. 


authority  of  the  Old  Testament  and  of 
Moses. 

We  have  in  this  chapter  an  instance 
of  the  profound  and  masterly  manner  in 
which  Jesus  could  meet  and  silence  his 
enemies.  There  is  not  any  where  a 
more  conclusive  argument,  or  a  more 
triumphant  meeting  of  the  charges  which 
they  had  brought  against  him.  No  one 
can  read  this  without  being  struck  with 
his  profound  wisdom  ;  and  it  is  scarcely 
possible  to  conceive  that  there  could  be 
a  more  distinct  declaration  and  proof 
that  he  was  equal  with  God. 

CHAPTER  VI. 

1.  Jesus  went  over.  Went  to  the  east 
side  of  the  sea.  The  place  to  which  he 
went  was  Bethsaida.  Luke  Lx.  10.  The 
account  of  this  miracle  of  feeding  the 
five  thousand  is  recorded  also  in  Matt, 
xiv.  13—21.  Mark  vi.  32—44.  Luke 
ix.  10 — 17.  John  has  added  a  few  cir- 
cumstances omitted  by  the  other  evan- 
gelists. . 

2.  Because  they  saw  the  miracle,  &c. 
They  saw  that  he  had  the  power  to  sup- 
ply their  wants,  and  they  therefore  fol- 
lowed him.  See  ver.  26,  See  also 
Matt.  xiv.  14. 

4.  The  passover.  See  Note,  Malt, 
xxvi.  2,  17.  li"  A  feast  of  the  Jews.  This 
is  one  of  the  circumstances  of  explana 
tion  thrown  in  by  John  which  show 
that  he  wrote  for  those  who  were  unac- 
quainted with  Jewish  customs. 

6.   To  prove  him.     To  try  him  to  se? 


A.  D.31.] 


CHAPTER  VI. 


251 


five  barley -loaves  and  two  small 
nshes  :  but  what  are  they  among  so 
many? 

10  And  Jesus  said,  Make  the  men 
sit  down.  Now  there  was  much 
grass  in  the  place.  So  the  men  sat 
down,  in  number  about  five  thou- 
sand. 

11  And  Jesus  took  the  loaves; 
and  when  he  had  given  thanks,  he 
distributed  to  the  disciples,  and  the 
disciples  to  them  that  were  set 
down ;  and  likewise  of  the  fishes  as 
much  as  they  would. 

12  When  they  were  filled,  *  he 
said  unto  his  disciples,  Gather  up 
the  fragments  that  remain,  that 
nothing  ^  be  lost. 

13  Therefore  they  gathered  ihem 
together,  and  filled  twelve  baskets 
with  the  fragments  of  the  five  bar- 

a  Ne.9.2o.        b  Ne.8.10. 


if  he  liad  faith,  or  if  he  would  show  that 
he  believed  that  Jesus  had  power  to 
Bupply  them. 

12.  Gather  up  the  fragments.  This 
command  is  omitted  by  the  other  evan- 
gelists. It  shows  the  care  of  Jesus 
that  there  should  be  no  waste.  Though 
he  had  power  to  provide  any  quantity 
of  food,  yet  he  taught  us  that  the  boun- 
ties of  Providence  are  not  to  be  squan- 
dered. In  all  things  the  Saviour  set  us 
an  example  of  frugaUty — though  he  had 
an  infinite  supply  at  his  disposal ;  and 
vv'^as  himself  economical,  though  he  was 
Lord  of  all.  If  he  was  thus  saving,  it 
becomes  us  dependent  creatures  not  to 
waste  the  bounties  of  a  beneficent  Pro- 
vidence. And  it  especially  becomes 
the  rich  not  to  squander  the  bounties  of 
Providence.  They  often /eeZ  that  they 
are  rich.  They  have  enough.  They 
have  no  fear  of  want ;  and  they  do  not 
feel  the  necessity  of  studying  economy. 
Yet  let  them  remember  that  what  they 
,iave  is  the  gift  of  God — just  as  certainly 
as  the  loaves  and  fishes  created  by  the 
Saviour  were  his  gift.  It  is  not  given 
them  to  waste ;  nor  to  spend  in  riot ; 
nor  to  be  the  means  of  injuring  their 
health,  or  of  shortening  life.  It  is  given 
to  sustain  life  ;  to  excite  gratitude ;  to 
fit  for  the  active  service  of  God.     Every 


ley-loaves,  which  remained  over  and 
above  unto  them  that  had  eaten. 

14  Then  those  men,  when  they 
had  seen  the  miracle  that  Jesus  did, 
said.  This  is  of  a  truth  that  "  Pro- 
phet that  should  come  into  the 
world. 

15  When  Jesus  therefore  per- 
ceived that  they  w^ould  come  and 
take  him  by  force,  to  make  him  a 
king,  he  departed  again  into  a 
mountain  himself  alone. 

16  And  **  when  even  was  now 
come,  his  disciples  went  down  unto 
the  sea, 

17  And  entered  into  a  ship,  and 
went  over  the  sea  toward  Caper- 
naum. And  it  was  now  dark,  and 
Jesus  was  not  come  to  them. 

18  And  the  sea  arose,  •  by  reason 
of  a  great  wind  that  blew. 


c  Ge.49.10. 
Mar.6.47,&c. 


De.  18.15-18. 
e  Ps.  107.25. 


d  Matt.  14.23. 


thing  should  be  applied  to  its  appropri- 
ate end,  and  nothing  should  be  squan- 
dered or  lost. 

U.  That  prophet,  &.C.  The  Messiah. 
The  power  to  work  the  miracle,  and  the 
benevolence  manifested  in  it,  showed 
that  he  was  the  long-expected  Messish. 

15.  When  Jesus  perceived,  Slc.  They 
were  satisfied  by  the  miracle,  that  he 
was  the  Messiah.  They  supposed  that 
the  Messiah  was  to  be  a  temporal 
prince.  They  saw  that  Jesus  was  re- 
tiring, unambitious,  and  indisposed  to 
assume  the  ensigns  of  office.  They 
thought,  therefore,  that  they  would  pro- 
claim him  as  the  long-expected  king, 
and  constrain  him  to  assume  the  cha- 
racter and  titles  of  an  earthly  prince. — 
Men  often  attempt  to  dictate  to  God, 
and  suppose  that  they  understand  what 
is  right,  better  than  he  does.  Men  are 
fond  of  pomp  and  power,  but  Jesus 
sought  retirement,  and  evinced  profound 
humilhy.  Though  he  had  claims  to  the 
honor  and  gratitude  of  the  nation,  yet 
he  sought  it  not  in  this  way ;  nor  did  it 
evince  a  proper  spirit  in  his  followers 
when  they  sought  to  advance  him  to  a 
place  of  external  splendor  and  regal  au- 
thority. 

16—21.  See  this  miracle  of  walking 
on    the    sea    explained    in  the    Notea 


252 


JOHN. 


[A.D.  31 


19  So  when  they  had  rowed 
about  five  and  twenty  or  thirty  fur- 
longs, they  see  Jesus  walking  on 
ihe  sea,  and  drawing  nigh  unto  the 
ship  :  and  they  were  afraid. 

20  But  he  saith  unto  them.  It  is 
"  I ;  be  not  afraid. 

21  Then  they  willingly  received 
him  into  the  ship  :  and  immediately 
the  ship  was  at  the  land  whither 
they  went. 

22  The  day  following,  when  the 
people  which  stood  on  the  other 
side  of  the  sea  saw  that  there  was 
none  other  boat  there,  save  that 
one  whereinto  his  disciples  were 
entered,  and  that  Jesus  went  not 
with  his  disciples  into  the  boat,  but 

aPs.35.3.     rs.43.1,2.    Ee.l. 17,18. 


on  Matt.  xiv.  22—33.      Mark  vi.  45— 
52. 

21.  Immediately.  Quickly.  Before  a 
long  time.  How  far  they  were  from  the 
land,  we  know  not,  but  there  is  no  evi- 
dence that  there  was  a  miracle  in  the 
case.  The  word  translated  immediately 
does  not  of  necessity  imply  that  there 
was  no  interval  of  time,  but  that  there 
\vas  not  a  long  interval.  Thus  in  Matt. 
xiii.  5,  in  the  parable  of  the  sower  : 
' '  and  forthicith  (the  same  word  in 
Greek)  they  sprung  up,"  &c.  Mark 
iv.  17.     Matt.  xxiv.  29.     3  John  14. 

22.  The  people  which  stood  on  the  other 
side  of  the  sea.  That  is,  on  the  east 
side,  or  on  the  same  side  v/ith  Jesus. 
The  country  was  called  the  region  be- 
yoiid  or  on  the  other  side  of  the  sea,  be- 
cause the  writer  and  the  people  lived 
on  the  west  side.  ^  Jesus  loent  not  with 
his  disciples.  He  had  gone  iato  a  moun- 
tain to  pray  alone.  Ver.  15.  Compare 
Mark  vi.  46. 

23.  There  came  other  boats.  After  the 
disciples  had  departed.  This  is  added 
because  from  what  follov.'s  it  appears 
that  they  supposed  he  had  entered  one 
oi  those  boats  and  gone  to  Capernaum 
after  his  disciples  had  departed.  ^  From 
Tiberias.  This  town  stood  on  the  west 
ern  borders  of  the  lake,  not  far  from 
where  the  miracle  had  been  wrought. 
It  was  so  called  in  honor  of  the  emperor 
Tiberius.  It  was  buiU  by  Herod  An- 
tipas,  and  was  made  by  him  the  capital 
•)f  Galilee.    The  city  afterwards  became 


that  his  disciples  were  gone  away 
alone : 

23  (Howbeit  there  cam^e  other 
boats  from  Tiberias,  nigh  unto  the 
^  place  whe-re  they  did  eat  bread, 
after  that  the  Lord  had  given 
thanks ;) 

2-4  When  the  people  therefore 
saw  that  Jesus  was  not  there,  nei- 
ther his  disciples,  they  also  took 
shipping,  and  came  to  Capernaum, 
seeking  for  Jesus. 

25  And  when  they  had  found 
him  on  the  other  side  of  the  sea, 
they  said  unto  him,  Rabbi,  when 
camest  thou  hither  1 

26  Jesus  answered  them  and 
said,  Verily,  verily,  I  say  unto  you, 


a  celebrated  seat  of  Jewish  learning. 
It  is  now  called  Tabaria,  and  is  a  con- 
siderable place.  It  is  occupied  chiefly 
by  Turks,  and  is  very  hot  and  un- 
healthy. Mr.  Fisk,  an  American  mis- 
sionary, was  at  Tiberias  (Tabaria)  in 
1823.  The  old  town  is  surrounded  by 
a  wall,  but  within  it  is  very  ruinous, 
and  the  plain  for  a  mile  or  two  south 
is  strewed  with  ruins.  The  Jordan, 
^vhere  it  issues  from  the  lake,  was  so 
shallow  that  cattle  and  asses  forded  it 
easily.  Mr.  F.  was  shown  a  hous^ 
called  the  house  of  Peter,  which  is  used 
as  the  Greek  Catholic  church,  and  is 
the  only  church  in  the  place.  The 
number  of  Christian  families  is  thirty 
or  forty,  all  Greek  CathoHcs.  There 
were  two  sects  of  Jews,  each  of  whom 
had  a  synagogue.  The  Jewish  popu 
lation  was  estimated  at  about  1000. 
On  the  1st  of  January,  1837,  Tiberias 
was  destroyed  by  an  earthquake. 

24.  Tooh  shipping.  Went  into  the 
boats.  Ii  Ca7ne  to  Capernaum.  This 
was  the  ordinary  place  of  the  residence 
of  Jesus,  and  they  therefore  expected 
to  find  him  there. 

26.  Ye  seek  me,  not  because,  &c.  The 
miracles  which  Jesus  wrought  were 
proofs  that  he  came  from  God.  To 
seek  him  because  they  had  seen  them 
and  were  convinced  by  them  that  he 
was  the  Messiah,  would  have  been  pro- 
per ;  but  to  follow  him  simply  because 
their  wants  were  supplied,  was  mere 
selfishness  of  a  gross  kind.     Vet  alas. 


A.  D.  31.J 


CHAPTER  VI. 


253 


Ye  seek  me,  not  because  ye  saw  the  ] 
miracles,  but  because  ye  did  eat  of 
the  loaves,  and  were  filled. 

27  Labour  *  not  for  the  meat 
wldch  perisheth,  but  for  that  "  meat 
which  endureth  unto  everlasting 
life,  which  the  Son  of  man  shall 
give  unto  you  :  for  him  *  hath  God 
the  Father  sealed. 

i  or,  work  not.  a  Jer.15.16.  c.4.14.  ver.54, 
58.        b  Ps.2.7.  40.7.    Is.42.1.    c.8.18.    Ac.2. 


many  seek  religion  from  no  better  mo- 
tive than  this.  They  suppose  it  will 
add  to  their  earthly  happiness,  or  they 
Beek  only  to  escape  from  suffering,  or 
from  the  convictions  of  conscience,  or 
they  seek  for  heaven  only  as  a  place  of 
happiness,  and  regard  religion  as  valu- 
able only  for  this.  All  this  is  mere 
selfishness.  Religion  does  not  forbid 
our  regarding  in  some  degree  our  own 
happiness,  or  seeking  it  in  any  proper 
way,  but  when  this  is  the  only  or  the 
prevailing  motive,  it  is  evident  that  we 
nave  never  yet  sought  God  aright.  We 
are  aiming  at  the  loaves  and  fishes,  and 
not  at  the  honor  of  God,  and  the  good 
of  his  kingdom — and  if  this  is  the  only 
or  the  main  motive  of  our  entering  the 
church,  we  cmmot  be  Christians. 

27.  Labor  not.  This  does  not  mean 
that  we  are  to  make  no  effort  for  the 
supply  of  our  wants  (compare  1  Tim.  v. 
1.  2"Thess.  iii.  10) ;  but  that  we  are 
not  to  manifest  anxiety,  we  are  not  to 
make  this  the  main  or  supreme  object 
of  our  desire.  See  Note,  Matt.  vi.  25. 
^  The  meat  that  -perisheth.  The  food  for 
the  supply  of  your  natural  wants.  It 
perishes.  The  strength  you  derive  from 
it  is  soon  exhausted,  and  your  wasted 
powers  need  to  be  reinvigorated.  ^  That 
meat  which  e7idureth.  _The  supply  of 
your  spiritual  wants ;  that  which  sup- 
ports, and  nourishes,  and  strengthens 
the  soul ;  the  doctrines  of  the  gospel 
that  are  to  a  weak  and  guilty  soul  what 
needful  food  is  to  the  weary  and  decay- 
ing body,  "ff  To  everlasting  life.  The 
strength  derived  from  the  doctrines  of 
the  gospel  is  not  exhausted.  It  is  satis- 
factory, and  endures  without  wasting 
away.  It  nourishes  the  soul  to  ever- 
lasting life.  "They  that  wait  on  the 
Ix)rd  shall  renew  their  strength  ;  they 
shall  run  and  not  be  weary,  and  shall 
walk  and  not  faint."  Isa.  xl.  31.  IT  Him 

Vol.  fl.  — 2-2 


28  Then  said  they  unto  him, 
What  shall  we  do,  that  we  might 
work  the  works  of  God  ] 

29  Jesus  answered  and  said  unto 
them,  This  "=  is  the  work  of  God, 
that  ye  believe  on  him  whom  he 
hath  sent. 

30  They  said  therefore  unto  him, 
What  sign  '^  shewest  thou  then,  that 

22.  2 Pol.  17.  clJno.3.23.  dMalt.12.38. 
1  Cor.  1.22. 

hath  God  the  Father  sealed.  To  seal  is 
to  confirm  or  approve  as  ours.  This  is 
done  when  we  set  our  seal  to  a  com- 
pact, or  deed,  or  testament,  by  which 
we  ratify  it  as  our  act.  So  God  the  Fa- 
ther, by  the  miracles  which  had  been 
wrought  by  Jesus,  had  shown  that  he 
sent  him,  that  he  approved  his  doctrines, 
and  ratified  his  works.  The  miracles 
were  to  his  doctrine  what  a  seal  is  to  a 
written  instrument.  See  Note,  John 
iii.  33. 

28.  Might   work   the  works  of   God. 
That  is,  such  things  as  God  will  ap- 
prove.    This  was  the  earnest  inquiry 
of  men  who  were  sincerely  seeking  to 
be  saved.     They  had  crossed  the  sea 
of  Tiberias  to  seek  him  ;  they  supposed 
him  to  be  the  Messiah ;  and  they  sin- 
cerely desired  to  be  taught  the  way  of 
life.     Yet  it  is  observable  that  they  ex- 
pected to  find  that  way  as  other  sinners 
commonly   do,    by   their  works.     The 
idea  of  doing  something  to  merit  salva- 
tion is  one  of  the  last  that  the  anxious 
sinner  ever  surrenders. 
I      29.    This  is  the  ivork  of  God.     This  is 
I  the  thing  that  will  be  acceptable  to  God, 
or  which  you  are  to  do  in  order  to  be 
saved.     Jesus  did   not   tell  them  they 
had  nothing  to  do,  or  that  they  were  to 
j  sit  down  and  wait,  but  that  there  was  a 
1  work  to  perform.     And  that  was  a  duty 
I  that  was  imperative.     It  was  to  believe 
;  on   the   I\Iessiah.      This  is  tiie   work 
which  sinners  are  to  do.     And  doing 
this  they  will  be  saved,  for  Christ  is  the 
end  of  the   law   for  righteousness   to 
every  one  that  believeth.     Rom.  x.  4. 

30.  IVhat  sign  showest  thou  ?  On 
the  word  sign  compare  Note  on  Isa. 
vii.  14.  What  miracle  dost  thou  work 
to  prove  that  thou  art  the  IMessiali  ? 
They  had  just  seen  the  miracle  of  the 
loaves  in  the  desert,  which  was  ■••jffi- 
cient  to  show  that  he  was  the  Mes»iiJi 


254 


JOHN. 


[A  D.31 


we  may  see  and  believe  thee  ?  what 
dost  thou  work  ] 

31   Our  fathers  °'  did  eat  manna 

in  the  desert ;  as  it  is  written, '  He 

gave  them  bread  from  heaven  to  eat. 

aEx.16.15.    Nu.11.7.    1  Cor.10.3.      6  Ne.9. 

15.  Ps  .78.24,25. 


and  it  would  seem  from  the  preceding 
narrative  that  those  who  crossed  the 
lake  to  see  him  supposed  that  he  was 
the  Christ.  It  seems  wonderful  that 
they  should  so  soon  ask  for  further  evi- 
dence that  he  was  sent  from  God.  But 
it  is  not  improbable  that  this  question 
was  put  by  other  Jews,  rulers  of  the 
synagogue,  who  happened  to  be  present 
and  who  had  not  witnessed  his  miracles. 
Those  men  were  continually  asking  for 
signs  and  proofs  that  he  was  the  Mes- 
siah. See  Matt.  xii.  38,  39.  Mark  viii. 
11.  Luke  xL  29.  As  Jesus  claimed 
the  right  of  teaching  them,  and  as  it 
was  manifest  that  he  would  teach  them 
differently  from  what  they  supposed 
Moses  to  teach,  it  was  natural  to  ask 
him  by  what  authority  he  claimed  the 
right  to  be  heard. 

31.  Our  fathers.  The  Jews  who  were 
led  by  Moses  through  the  wilderness. 
ir  Did  eat  manna.  This  was  the  name 
given  by  the  Jews  to  the  food  which 
was  furnished  to  them  by  God  in  their 
journey.  It  means  literally,  "what  is 
this  ?"  and  was  the  question  which  they 
asked  when  they  first  saw  it.  Ex.  xvi. 
14,  15.  It  was  small  hke  frost,  and  of 
the  size  of  coriander-seed,  and  had  a 
sweetish  taste  hke  honey.  It  fell  in 
great  quantities,  and  was  regarded  by 
the  Jews  as  proof  of  a  continued  mira- 
cle during  forty  years,  and  was  incon- 
testable evidence  of  the  interposition  of 
God  in  favor  of  their  fathers.  The 
manna  which  is  sold  in  the  shops  of 
druggists  is  a  different  substance  from 
this.  It  is  obtained  from  the  bark  of 
certain  trees  in  Armenia,  Georgia,  Per- 
sia, and  Arabia.  It  is  procured,  as  resin 
is,  by  making  an  incision  in  the  bark, 
and  it  flows  out  or  distils  from  the  tree. 
11  As  it  is  written.  The  substance  of 
this  is  written  in  Ps.  Lxxviii.  24,  25. 
^  He  gave  them.  This  was  regarded  as 
a  miraculous  interference  in  their  be- 
half, and  an  attestation  of  the  divine 
mission  of  Moses,  and  hence  they  said 
familiarly  that  Mose»  gave  it  to  them. 
V  Bread  from  heaven.    The  word  heaven  : 


32  Then  Jesus  said  unto  them, 
Verily,  verily,  I  say  unto  you,  Moses 
gave  you  not  that  bread  from  hea- 
ven ;  but  my  "  Father  giveth  you 
the  true  bread  from  heaven. 

c  Ga.4.4. 

in  the  scriptures,  denotes  often  the  re- 
gion of  the  air,  or  the  atmosphere,  or 
that  region  in  which  the  clouds  are. 
See  Matt.  xvi.  3 :  "the  sky  (heaven)  is 
red  and  lowering."  Also  Matt.  iii.  16. 
Luke  iv.  15  ;  v.  18.  The  Jews,  as 
appears  from  their  writings  (see  Light - 
foot),  expected  that  the  Messiah  would 
provide  his  followers  with  plenty  of  de- 
licious food  ;  and  as  Moses  had  provided 
for  the  Jews  in  the  wilderness,  so  they 
supposed  that  Christ  would  make  pro- 
vision for  the  temporal  wants  of  his 
friends.  This  was  the  sign  probably 
which  they  were  now  desirous  of  seeing. 
32.  Moses  gave  you  not  that  bread  from 
heaven.  This  might  be  translated,  '  Mo- 
ses gave  you  not  the  bread  of  heaven.' 
The  word  "that,"  which  makes  some 
difference  in  the  sense,  is  not  necessary 
to  express  the  meaning  of  the  original. 
It  does  not  appear  that  Jesus  intended 
to  call  in  question  the  fact  that  their  fa- 
thers were  fed  by  the  instrumentality 
of  Moses,  but  to  state  that  he  did  not 
give  them  the  true  bread  that  should  be 
adapted  to  the  wants  of  the  soul.  He 
fed  the  body,  although  his  food  did  not 
keep  the  body  alive  (ver.  49), — but  he 
did  not  give  that  which  should  preserve 
the  soul  from  death.  God  gave  in  his 
Son  Jesus,  the  true  bread  from  heaven 
which  was  fitted  to  man,  and  of  far  more 
value  than  any  supply  of  their  temporal 
wants.  He  tells  them,  therefore,  that 
they  are  not  to  seek  from  him  any  such 
supply  of  their  temporal  wants  as  they 
had  supposed  A  better  gift  had  been 
furnished  in  his  being  given  for  the  life 
of  the  world.  IT  My  Father  giveth  you. 
In  the  gospel ;  in  the  gift  of  his  Son. 
IT  The  true  bread.  The  true  or  real 
support  which  is  needed  to  keep  the 
soul  from  death.  It  is  not  false,  deceit- 
ful, or  perishing.  Christ  is  called  bread, 
because  as  bread  supports  the  life,  so 
his  doctrine  supports,  preserves,  and 
saves  the  soul  from  death.  He  is  the 
true  support,  not  only  in  opposition  to 
the  mere  supply  of  temporal  wants  such 
as  Moses  furnished,  but  also  in  oppoai- 


A.D.31.J  CHAPTER  VI. 

33  For  the  bread  of  God  "■  is  he 
which  Cometh  down  from  heaven, 
and  giveth  life  unto  the  world. 

34  Then  said  they  unto  him, 
Lord,  evermore  give  us  this  bread. 

35  And  Jesus  said  unto  them, 
I  am  the  bread  of  life  :  he  *  that 
Cometh  to  me  shall  never  hunger ; 


255 


a  ver.  48,58. 
d  ver.64. 


b  Re.7.16.        c  C.4J4.  7.38. 


lion  to  all  false  religion  which  deceives 
and  destroys  the  soul. 

33.  The  bread  of  God.  The  means 
of  support  which  God  furnishes.  That 
which,  in  his  view,  is  needful  for  man. 
IT  is  he,  &c.  Is  the  Messiah  who  has 
come  from  heaven.  IT  And  giveth  life, 
&c.     See  Note,  John  i.  4. 

35.  lam  the  bread  of  life.  lam  the 
«M7>por«  of  spiritual  Ufe;  or  my  doctrines 
will  give  life  and  peace  to  the  soul. 
IT  Shall  never  hunger.  See  Note,  John 
iv.  14. 

36.  But  I  said  unto  you.  This  he 
said,  not  in  so  many  words,  but  hi  sub- 
stance, in  ver.  2(5.  Thougli  they  saw 
him,  and  had  full  proof  of  his  divine 
mission,  yet  they  did  not  beheve.  Je- 
sus then  proceeds  to  state  that,  although 
they  did  not  believe  on  him,  yet  his 
work  would  not  be  in  vain,  for  others 
would  come  to  him  and  be  saved. 

37.  All.  The  original  word  is  in  the 
neuter  gender,  but  it  is  used  doubtless 
for  the  mascuhne,  and  m.eans  that  every 
individual  that  the  Father  had  given 
should  come  to  him.  IT  The  Father 
giveth  me.  We  here  learn  that  those 
who  come  to  Christ,  and  who  shall  be 
saved,  are  given  to  him  by  God.  1st. 
God  promised  him  that  he  should  see 
of  the  travail  of  his  soul — that  is,  "  the 
fruit  of  his  wearisome  toil,"  (Lowth) — 
and  should  be  satistied.  Isa.  liii.  11. 
2d.  All  men  are  sinners,  and  none  have 
any  claim  to  his  mercy,  and  he  may 
therefore  bestow  his  salvation  on  whom 
he  pleases.  3d.  All  men  of  themselves 
are  disposed  to  reject  the  gospel.  John 
V.  40.  4th.  God  enables  those  who  do 
beheve  to  do  it.  He  draws  them  to  him 
by  his  word  and  Spirit ;  he  opens  their 
heart  to  understand  tlie  scriptures  (Acts 
xvi.  14) ;  and  he  grants  to  them  repent- 
ance (Acts  xi.  18.  2  Tim.  ii.  25.)  5th. 
All  those  who  become  Christians  may, 
therefore,  be  said  to  he  given  to  Jesus,  as 


and  he  "  that  believeth  on  me  shall 
never  thirst. 

36  But  I  said  unto  you,  that  ye  •• 
also  have  seen  me,  and  believe  not. 

37  All  <=  that  the  Father  giveth 
me  shall  come  to  me ;  and  him  f 
that  Cometh  to  me  I  will  in  no  wise 
cast  out. 

ever.45.  c.l7.6-8,&;c.  /Ps.]02.17.  Is.l. 
18.  55.7.  Matt. 11.28.  Lu.23.42,43.  ITi.l, 
15,16.    Re.22.17. 


the  reward  of  his  sufferings,  for  his  death 
was  the  price  by  which  they  were  re- 
deemed. Paul  says,  (Eph.  i.  4,  5),  that 
''  he  hath  chosen  us  in  him  (i.  e.  in 
Christ),  before  the  foundation  of  the 
world,  that  we  should  be  holy  and  with- 
out blame  before  him  in  love,  having 
predestinated  us  unto  adoption  of  chil- 
dren to  himself  according  to  the  good 
pleasure  of  his  will."  ^\  SJiall  come  to 
me.  This  is  an  expression  denoting  that 
they  shall  believe  on  him.  To  come  to 
one,  implies  our  need  of  help,  our  con- 
fidence that  he  can  aid  us,  and  our  readi- 
ness to  trust  to  him.  The  sinner  comes 
to  Jesus  feeling  that  he  is  poor,  and 
needy,  and  wretched,  and  casts  himself 
on  his  mercy,  iJelieving  that  he  alone 
can  save  him.  This  expression  also 
proves  that  men  are  not  compelled  to 
come  to  Christ.  Though  they  who  be- 
lieve are  give?i  to  him,  and  though  his 
Spirit  works  in  them  faith  and  repent- 
ance, yet  they  are  made  willing  in  the 
day  of  his  power.  Ps.  ex.  3.  No  man  is 
compelled  to  go  to  heaven  against  his 
will ;  and  no  man  is  compelled  to  go  to 
hell  against  his  will.  The  Spirit  of  God 
inclines  the  will  of  one,  and  he  comes 
freely  as  a  moral  agent.  The  other 
chooses  the  way  to  death  ;  and,  though 
God  is  constantly  using  means  to  save 
him,  yet  he  prefers  the  path  that  leads 
down  to  wo.  tr  Him  that  cometh.  Every 
one  that  comes  ;  that  is,  every  one  that 
comes  in  a  proper  manner,  feeling  that 
he  is  a  lost  and  ruined  sinner.  This 
invitation  is  wide,  and  full,  and  free. 
It  shows  the  unbounded  mercy  of  God ; 
and  it  shows  also  that  the  reason,  and 
the  only  reason,  why  men  are  not  saved, 
is  because  they  will  not  come  to  Christ. 
Of  any  sinner  it  may  be  said  that  if  he 
toould  have  come  to  Christ  he  might 
have  come  and  have  been  saved.  As 
he  chooses  not  to  come,  he  cannot 
blame  God  because  he  saves  others  who 


256 


JOHN. 


[A.  D.  31. 


38  For  I  came  down  from  hea- 
ven, not  to  do  mine  own  will,  but  " 
the  will  of  him  that  sent  me. 

39  And  this  is  the  Father's  will 
'  which  hath  sent  me,  that  of  all 

a  Ps.40.7,8.  c.5.30.  b  Matt.18.14.  c.10.28. 
17.12.  18.9.    2Ti.2.19. 

are  willing — no  matter  from  what  cause 
-and  who  thus  are  made  partakers  of 
everlasting  life.  ^  In  no  wise.  In  no 
manner ;  or  at  no  time.  The  original 
is  simply,  "  1  will  not  cast  out."  IT  Cast 
out.  Reject,  or  refuse  to  save.  This 
expression  does  not  refer  to  the  doctrine 
of  perseverance  of  the  saints,  hut  to  the 
fact  that  Jesus  M'ill  not  reject  or  refuse 
to  help  any  sinner  who  comes  to  him. 

38.  For  I  came  down,  ^c.  This  verse 
shows  that  he  came  for  a  specific  pur- 
pose, which  he  states  in  the  next  verse, 
and  meant  that  as  he  came  to  do  his 
Father's  will,  he  would  be  faithful  to 
the  trust.  Though  his  hearers  should 
reject  him,  yet  the  will  of  God  would 
be  accomplished  in  the  salvation  of 
some  who  should  come  to  him.  IT  3Iine 
own  will.     See  Note,  John  v.  30. 

39.  Father^ s  will.  His  purpose  ;  de- 
sire ;  intention.  As  this  is  the  Father's 
will,  and  Jesus  came  to  execute  his  will, 
we  have  the  highest  security  that  it  will 
be  done.  God's  will  is  always  right, 
and  he  has  power  to  execute  it.  Jesus 
was  always  faithful,  and  all  power  was 
given  to  him  in  heaven  and  on  earth, 
and  he  will,  therefore,  most  certainly 
accomplish  the  will  of  God.  ^  Of  all 
v)hich.  That  is,  of  every  one  who  be- 
lieves on  him,  or  of  all  who  become 
Christians.  See  ver.  37.  ^  I  should 
..ose  nothing.  Literally,  "  I  should  not 
destroy.'"  He  affirms  here  that  he  will 
keep  it  to  life  eternal ;  that  though  the 
Christian  will  die,  and  his  body  return 
o  corruption,  yet  he  will  not  be  de- 
stroyed. The  Redeemer  will  w^atch 
over  him,  though  in  his  grave,  and 
keep  him  to  the  resurrection  of  the  just. 
'I^his  is  affirmed  of  all  who  are  given  to 
him  by  the  Father ;  or,  as  in  the  next 
verse,  '  every  one  that  believeth  on  him 
filiall  have  everlasting  life."  '!^  At  the 
last  day.  At  the  day  of  judgment.  The 
Jews  supposed  that  the  righteous  would 
be  raised  up  at  the  appearing  of  the 
Messiah.  See  Lightfoot.  Jesus  directs 
them  to  a  future  resurrection,  and  de- 
clares to  them  that   fhev  will  bo  raised 


which  he  hath  given  me  I  should 
lose  nothing,  but  should  raise  it  up 
again  at  the  last  day. 

40  And  this  is  the  will  of  him 
that  sent  me,  that "  every  one  which 

c  ver.47,54.  c.3.15,16. 


at  the  last  day  —  the  day  of  judgment. 
It  is  also  supposed,  and  affirmed  by 
some  Jewish  writers,  that  they  did  not 
believe  that  the  wicked  would  be  raised. 
Hence  to  speak  of  being  raised  up  in 
the  last  day,  was  the  same  as  to  say 
that  one  was  righteous,  or  it  was  spoken 
of  as  the  pecuhar  privilege  of  the  right- 
eous. In  accordance  with  this,  Paul 
says,  "  if  by  any  means  I  might  attain 
unto  the  resurrection  of  the  dead."  Phil, 
iii.  11. 

40.  Every  one  that  seeth  the  Son  and 
believeth  on  him.  It  was  not  sufficient 
to  see  him,  and  hear  him,  but  it  was. 
necessary  also  to  believe  on  him.  Many 
of  the  Jews  had  see7i  him,  but  few  be- 
lieved on  him.  Jesus  had  said  in  the 
previous  verse,  that  all  that  the  P^ather 
had  given  him  should  be  saved.  But  he 
never  left  a  doctrine  so  that  men  ?nusi 
misunderstand  it.  Lest  it  should  be 
supposed  that  if  a  man  \vas  given  to 
him,  this  was  all  that  was  needful,  and 
lest  he  should  say,  if  I  am  to  be  saved 
I  shall  be,  and  my  efforts  will  be  use- 
less, he  states  here  that  it  is  neces- 
sary that  a  man  should  believe  on  him. 
This  would  be  the  evidence  that  he  was 

given  to  God.  And  this  would  be  evi- 
ence  conclusive  that  he  should  be  saved. 
If  this  explanation  of  the  Saviour  had 
always  been  attended  to,  the  doctrine  of 
election  would  not  have  been  abused  as 
it  has  been.  Shmers  would  not  sit  down 
in  unconcern,  saying,  that  if  they  were 
givc?i  to  Christ  all  would  be  well.  They 
would  have  arisen  like  the  prodigal,  ani 
would  have  gone  to  God  ;  and  having 
believed  on  him,  they  would  then  have 
had  evidence  that  they  were  given  to 
him — the  evidence  resulting  from  a 
humble,  penitent,  beheving  heart — and 
the?t  they  might  rejoice  in  the  assurance 
that  Jesus  would  lose  none  that  were 
given  to  him,  but  would  raise  it  up  at 
the  last  day.  All  the  doctrines  of  Jesus 
as  he  preached  them,  are  safe,  and  pure, 
and  consistent :  as  men  preach  them, 
they  are,  unhappily,  ot'ten  inconsistent ; 
open  to  objection  ;  and  either  lilted  Jo 


A.D.31.]  CHAPTER  VI. 

Beeth  the  Son,  and  believeth  on  him, 
may  have  everlasting  life :  and  I 
will  "■  raise  him  up  at  the  last  day. 

41  The  Jews  then  murmured  at 
him,  because  he  said,  I  am  the 
bread  which  came  down  from  hea- 
ven. 

43  And  they  said,  Is  ^  not  this 
Jssus,  the  son  of  Joseph,  w^hose  fa- 
ther and  mother  we  know  \  how  is 
oc.11.25.      J  Matt. 13.55.  Mar.6.3.  Lu.4.22. 


E reduce  despair  or  indolence  on  the  one 
and,  or  presumptuous  self-confidence 
on  the  other.  Jesus  teaches  men  to 
strive  to  enter  heaven,  as  if  they  could 
do  the  work  themselves  ;  and  yet  to 
depend  on  the  help  of  God,  and  give 
the  glory  to  him,  as  if  he  had  done  it  all. 
44.  No  man  can  come  to  me.  This 
was  spoken  by  Jesus  to  reprove  their 
murmurings.  "  Murmur  not  among 
yourselves."  They  objected  to  his  doc- 
trine because  he  claimed  to  be  greater 
than  Moses,  and  because  they  supposed 
him  to  be  a  niere  man,  and  that  what 
he  said  was  impossible.  Jesus  does, not 
deny  that  these  things  appeared  diffi- 
cult ;  and  hence  he  said  that  if  any  man 
believed,  it  was  proof  that  God  had  in- 
clined him.  It  v/as  not  to-be  expected 
that  of  themselves  they  would  embrace 
the  doctrine.  If  any  man  believed,  it 
would  be  proof  that  he  had  been  in- 
fluenced by  God.  When  we  inquire 
what  the  reasons  were  wliy  they  did 
not  believe,  they  appear  to  have  been, 
1st.  Their  improper  regard  for  Moses, 
as  if  no  one  could  be  superior  to  him; 
2d.  Their  unwillingness  to  believe  that 
Jesus,  whom  they  knew  to  be  the  re- 
puted Son  of  a  carpenter,  should  be  su- 
perior to  Moses.  3d.  The  difiiculty 
was  explained  by  Jesus  (John  v.  40.j, 
as  consisting  in  the  opposition  of  their 
will,  and  (John  v.  44.),  when  he  said 
that  their  love  of  honor  prevented  their 
believing .  on  him.  The  difficulty  in 
this  case  was  not,  therefore,  a  want  of 
natural  faculties,  or  of  power  to  do  their 
duty,  but  erroneous  opinions,  pride,  ob- 
Btinacy,  self-conceit,  and  a  deep-felt 
contempt  for  Jesus.  The  v/ord  cannot 
is  often  used  to  denote  a  strong  aiid  vio- 
lent opposition  of  the  loill.  Thus  we 
Bay,  a  man  is  so  great  a  bar  that  he  can- 
not speak  the  truth ;  or  he  is  so  profane 
that  ne  cannot  but  swear.  We  mean 
22* 


25; 

it  then  that  he  saith,  I  came  down 
from  lieaven  \ 

43  Jesus  therefore  answeied  and 
said  unto  them,  Murmur  not  among 
yourselves. 

44  No  man  can  come  to  me,  ex- 
cept the  Father,  which  hath  sent 
me,  draw  '^  him  :  and  I  will  raise 
him  up  at  the  last  day. 

45  It  is  written  ^  in  the  prophets, 
cCa.].4.       dls.54.l3.    Je.31.34.    Mi.4.2. 


by  it  that  he  is  so  evil  that  while  he  has 
the  disposition  the  other  effects  will  fol- 
low, but  we  do  not  mean  to  say  that  he 
could   not   break   off  from   the   habit. 
Thus  it  is  said  (Gen.  xxxvii.  4.),  of  the 
brethren  of  Joseph  that  they  haled  him, 
and   could  not   speak  peaceably  to  him. 
Thus  (Matt.  xii.  34),  "  how  can  ye,  be- 
ing evil,   speak  good   things?"      See 
Luke  xiv.  33.     1  Sam.  .xvi.  2.     ^  Come 
tome.     The  same  as  beheve  on   me. 
j  IT  Draw  him.     This  word  is  used  hera 
!  evidently  to  denote  such  an  influence 
;  from  God  as  to  secure  the  result ;  or  as 
i  fo  incline  the  mind  to  believe.     Yet  the 
I  manner  in  which  this  is  done  is  not  de- 
j  termined  by  the  use  of  the  word.     It  is 
used  in  the  New  Testament  six  times. 
Once    it   is   applied    to   a  compulsory 
drawing  of  Paul  and  Silas  to  the  mar- 
ket place.    Acts  xvi.  19.     Twice  it  is 
used  to  denote  the  drawing  of  a  net. 
j  John  xxi.  6,  H.     Once  to  the  drawing 
,  of  a  sword  (John  xviii.  10.) ;  and  once 
I  in  a  sense  similar  to  its  use  here.  (John 
xii.  32.)    "  x4.nd  I,  if  I  be  hfted  up  from 
!  the  earth,  will  draw  all  men  unto  me.' 
j  What  is  its  meaning  here  must  be  de- 
j  termined  by  \he  facts  about  the  sinner's 
I  conversion.     See  Note  on  ver.  40.     In 
I  the  conversion  of  the  sinner,  God  en- 
I  hghtens   the   mind,   (ver.  45.);    he  in 
I  dines  the  will,   (Ps.  ex.  3.),  and  he  in 
fluences  the  soul  by  motives,  by  the 
view  of  his  law,   and  by  his  love,  hia 
commands  and  threatenings ;  by  a  de- 
sire of  happiness,  and  a  consciousness 
of  danger  ;  by  the  Holy  Spirit  applying 
his  truth  to  the  mind  and  urging  him  tt 
yield  himself  to  the  Saviour.     So  tha« 
whils  God  inclines  him,  and  will  have 
all  the  giory,  man  yields  without  com 
pulsion;    the    obstacles   are   removed 
and  he  becomes  a  wilhng  servant  of 
God. 
45.  In  the  prophets.     Isa.  liv.  ,13.     A 


258 


JOHN. 


[A.D.31 


And  they  shall  be  all  taught  of  God. 
Every  man  *  therefore  that  hath 
heard,  and  hath  learned  of  the  Fa- 
ther, Cometh  unto  me. 

46  Not  *  that  any  man  hath  seen 
the  Father,  save  he  which  is  of 
God  ;  <=  he  hath  seen  the  Father. 

47  Verily,  verily,  I  say  unto  you, 
^  He  that  believeth  on  me  hath 
everlasting  life. 

a  Matt.11.27.    h  c.5.37.    c  Lu. 10.22.    <fver.40. 


similar  sentiment  is  found  in  Micah  iv. 
1 — 4,  and  Jer.  xxxi.  34.  But  by  the 
prophets  here  is  meant  the  book  of  the 
prophets,  and  it  is  piobable  tliat  Jesus 
had  reference  only  to  the  place  in  Isaiah, 
as  this  was  the  usual  way  of  quoting  the 
prophets.  IT  Shall  he  all  taught  of  God. 
This  explains  the  preceding  verse.  It  is 
by  the  teackhig  of  his  word  and  Spirit 
that  men  are  drawn  to  God.  This 
shows  that  it  is  not  compulsory,  and 
that  there  is  no  obstacle  in  the  way,  but 
a  strong  voluntary  ignorance  and  un- 
willingness. 

46.  Not  that  any  man  hath  seen  the 
Father.  Jesus  added  this  evidently  to 
guard  against  any  mistake.  He  had 
said  that  all  who  came  to  him  were 
taught  of  God.  The  teacher  was  com- 
monly seen  and  heard  by  the  pupil ;  and 
lest  it  should  be  supposed  that  he  meant 
to  say  that  a  man  to  come  to  him  must 
see  and  hear  God,  visibly  and  audibly, 
he  adds  that  he  did  not  intend  to  affirm 
this.  That  it  was  still  true  that  no  man 
had  seen  God  at  any  time.  They  were 
not,  therefore,  to  expect  to  see  God,  and 
his  words  were  not  to  be  perverted,  as 
if  he  meant  to  teach  that.  IT  Save  he 
which  is  of  God.  Jesus  here  evidently 
refers  to  himself  as  the  Son  of  God. 
He  had  just  said  that  no  man  had  seen 
the  Father.  When  he  affirms  that  he 
has  seen  the  Father,  it  implies  that  he 
is  more  than  man.  He  is  the  only-be- 
gotten Son  who  is  in  the  bosom  of  the 
Father  (John  i.  18.) ;  the  brightness  of 
his  glory,  and  the  express  image  of 
his  person  (Heb.  i.  3.);  and  God  over 
all  blessed  for  ever.  Rom.  ix.  5.  By 
his  being  of  God,  is  meant  that  he  is 
the  only -begotten  Son  of  God,  and 
sent  as '  the  Messiah  into  the  world. 
IT  Hath  seen.  Hath  intimately  known 
or  perceived  him.  He  knows  his  na- 
ture, character,  plans.     This  is  a  claim 


48  I  *  am  that  bread  of  life. 

49  Your  fathers  did  eat  manna 
in  the  wilderness,  and  ^  are  dead. 

50  This  is  the  bread  which  Com- 
eth down  from  heaven,  that  a  man 
may  eat  thereof,  and  ^  not  die. 

51  I  am  the  living  bread  which 
came  down  from  heaven.  If  any 
man  eat  of  this  bread,  he  shall  live 
for  ever :  and  the  bread  that  I  will 

evM- .33,35,51.     /Zec.1.5.      ^ver.58. 


to  knowledge  superior  to  what  man 
possesses,  and  it  cannot  be  understood 
except  by  supposing  that  Jesus  is  equal 
with  God. 

48.  /  am  that  bread  of  life.  My  doc- 
trines, and  the  benefits  of  my  media- 
tion are  that  real  support  of  spiritual 
life  of  which  the  manna  in  the  wilder- 
ness was  thr.  faint  emblem.  See  vs. 
32,  33.  ^ 

49.  Your  fathers  did  eat  manna.  ^ 
There  was  a  real  miracle  wrought  in 
their  behalf;  there  was  a  perpetual  in- 
terposition of  God  which  showed  that 
they  were  his  chosen  people.  ^  And 
are  dead.  The  bread  which  they  eat 
could  not  save  from  death.  Though 
God  interfered  in  their  behalf,  yet  they 
died.  We  may  learn,  1st.  That  that 
is  not  the  most  valuable  of  God's  gifta 
which  merely  satisfies  the  temporal 
wants.  2d.  That  the  most  distinguish- 
ed temporal  blessings  will  not  save  from 
death.  Wealth,  friends,  food,  raiment, 
will  not  preserve  fife.  3d.  There  is  need 
of  something  better  than  mere  earthly 
blessings ;  there  is  need  of  that  bread 
which  cometh  down  from  heaven,  and 
which  giveth  life  to  tbe  world. 

51.  The  bread  tvhich  I  shall  give  you 
is  my  flesh.  That  is,  his  body  would  be 
offered  as  a  sacrifice  for  sin,  agreeably 
to  his  declaration  when  he  instituted  the 
supper.  "  This  is  my  body  which  is 
broken  for  you."  1  Cor.  xi.  24.  ^  Life 
of  the  tvorld.  That  the  world  might,  by 
his  atoning  sacrifice,  be  pardoned,  be 
reconciled  to  God,  and  be  brought  to 
eternal  fife.  The  use  of  the  word  world 
here,  shows  that  the  sacrifice  of  Christ 
was  full,  free,  ample,  and  designed  for 
all  men,  as  it  is  said  in  1  John  ii.  2, 
"  he  is  the  propitiation  for  our  sins,  and 
not  for  ours  only,  but  also  for  the  sins 
of  the  whole  world."  In  this  verse, 
Jesus  introduces  the  subject  of  his  death 


A.U.31.J 


CHAPTER  VI. 


259 


give  is  my  flesh, "  whicli  I  will  give 
for  the  life  *  of  the  Avorld. 

52  The  Jews  therefore  strove 
amoncT  themselves,  saying.  How  " 
can  this  man  give  us  his  flesh  to 
eat^ 

53  Then  Jesus  said  unto  them, 
Verily,  verily,  I  say  unto  you.  Ex- 
cept '^  ye  eat  the  flesh  of  the  Son  of 

a  He.10.5,10,20.     b  c.3.16.  1  Jno.2.2.      c  e.3.9. 
d  Matt.2«.26,2rJ. 


and  atonement.  It  may  be  remarked 
that  in  the  language  which  he  used,  the 
transition  from  bread  to  his  flesh  would 
appear  more  easy  than  it  does  in  our 
language.  The  same  word  which  in 
Hebrew  means  bread,  in  the  Syriac  and 
Arabic  means  also  flesh. 

53 — 55.  In  these  verses  Jesus  repeats 
what  he  had,  in  substance,  said  before. 
^  Except  ye  eat  the  flesh,  &c.  He  did 
not  mean  that  this  should  be  understood 
literally,  for  it  was  never  done,  and  it 
is  absurd  to  suppose  that  it  was  intend- 
ed to  be  understood  literally.  Nothing 
can  possibly  be  more  absurd  than  to 
suppose  that  when  he  instituted  the 
Supper,  and  gave  the  bread  and  wine 
to  his  disciples,  they  literally  ate  his 
flesh,  and  drank,  his  blood.  Who  can 
believe  this  ?  There  he  stood,  a  living 
man— "his  body  yet  ahve,  his  blood 
flowing  in  his  veins  ;  and  how  can  it  be 
believed  that  this  body  was  eaten  and 
this  blood  drunk?  Yet  this  absurdity 
must  be  held  by  those  who  hold  that 
the  bread  and  wine  at  the  communion 
are  '  changed  into  the  body,  blood,  and 
the  divinity  of  our  Lord.'  So  it  is 
taught  in  the  decrees  of  the  Council  of 
Trent ;  and  to  such  absurdities  are  men 
driven  when  they  depart  from  the  sim- 
ple meaning  of  the  scriptures,  and  from 
common  sense.  It  may  be  added,  that 
if  the  bread  and  wine  used  in  the  Lord's 
Supper  were  not  changed  into  his  hte- 
ral  body  and  blood  when  it  was  first  in- 
stituted, they  have  never  been  since. 
The  Lord  Jesus  would  institute  it  just 
as  he  meant  it  should  be  observed ;  and 
there  is  nothing  now  in  that  ordinance 
which  there  was  not  when  the  Saviour 
first  appointed  it.  His  body  was  offer- 
ed on  the  cross,  and  was  raised  up  from  I 
.he  dead,  and  received  into  heaven.  ' 
There  is  no  evidence  that  he  had  any  1 
reference  to  the  Lord's  Supper.     That  I 


man,  and  drink  his  blood,  ye  have 
no  life  in  you. 

54  Whoso  *  eateth  my  flesh,  and 
diiuketh  my  blood,  hath  eternal 
life  :  and  I  will  raise  him  up  at  the 
last  day, 

55  For  my  flesh  is  meat  indeed, 
f  and  my  blood  is  drink  indeed. 

bQ  He  that  eateth^  my  flesh,  and 

ever.40.        /Ps.4.7.       g- La. 3.24. 


was  not  yet  instituted,  and  in  that  there 
was  no  literal  eating  of  his  flesh,  and 
drinking  of  his  blood.  The  plain  mean- 
ing of  the  passage  is,  that  by  his  bloody 
death — his  body,  and  his  blood  offered 
in  sacrifice  for  sin  —  he  would  procure 
pardon  and  life  for  man  ;  and  that  they 
who  partook  of  that,  or  had  an  interest 
in  that,  should  obtain  eternal  life.  He 
uses  the  figure  of  eating  and  drinking, 
because  that  was  the  subject  of  dis- 
course ;  because  the  Jews  prided  them- 
selves much  on  the  fact  that  their  fa- 
thers had  eaten  man?ia  ;  and  because 
as  he  had  said  that  he  was  the  bread  of 
life,  it  was  natural  and  easy,  especially 
in  the  language  which  he  used,  to  car- 
ry out  the  figure,  and  say  that  bread 
must  be  eaten  in  order  to  be  of  any  avail 
in  supporting  and  saving  men.  To  eat 
and  to  drink,  among  the  Jews,  was  al- 
so expressive  oisharin^in,  or  partaking 
of,  the  privileges  of  Iriendship.  The 
happiness  of  heaven  and  all  spiritual 
blessings  are  often  represented  under 
this  image.  Matt.  viii.  11 ;  xxvi.  29. 
Luke  xiv.  15,  &c. 

55.  Is  meat  indeed. 
My  doctrine  is  truly 
give  life  to  the  soul, 

56.  Dwelleth  in  me. 
timately  connected  with  me.  To  dwell 
or  abide  in  him,  is  to  remain  in  the  be- 
hef  of  his  doctrine,  and  in  the  participa- 
tion of  all  the  benefits  of  his  death. 
Compare  John  xv.  1 — 6  ;  xvii.  21 — ^23. 
^  /  in  him.  Jesus  dwells  in  believers 
by  his  Spirit  and  doctrine.  When  his 
Spirit  is  given  them  to  sanctify  them  ; 
when  his  temper,  his  meekness,  hu- 
mihty  and  love,  pervade  their  hearts ; 
when  his  doctrine  is  received  by  them, 
and  influences  their  life ;  and  when 
they  are  supported  by  the  consolations 
of  the  gospel,  it  may  be  said  that  he 
abides  or  dwells  in  them. 


Is  truly  food, 
that  which  will 

Is  truly  and  in- 


260 


JOHN. 


[A.  D.  31 


drinke'ih  my  blood,   dwelleth  '^  in 
me,  and  I  in  him. 

57  As  the  living  Father  hath 
sent  me,  and  I  live  by  the  Father ; 
so  *  he  that  eateth  me,  even  he  shall 
live  by  me. 

58  This  is  that  bread  which  came 
doAvn  from  heaven  :  not  as  your  fa- 
thers "  did  eat  manna,  and  are  dead  : 
he  that  eateth  of  this  bread  shall 
live  for  ever. 

59  These  things  said  he  in  the 
synagogue,  as  he  taught  in  Caper- 
naum. 

oc.15.4.  1  Jno.3.24.  4.15,16.  6  1  Cor.  15. 
22.      c  ver.49-51. 


60  Many  therefore  of  his  disci- 
ples, when  they  had  heard  this,  said, 
This  is  an  hard  saying ;  who  can 
hear  it  1 

61  When  Jesus  knew  in  himself 
that  his  disciples  murmured  at  it,  he 
said  unto  them, Doth  this  offi.^nd  yoni 

\  62  TF/iat  and  if  ye  shall  see  the 
I  Son  of  man  ascend  ^  up  where  he 
I  was  before  ] 

63  It  *  is  the  Spirit  that  quicken- 

eth;,  the   flesh    profiteth   nothing  * 

the  words  that  I  speak  unto  you, 

thei/  are  spirit,  and  they  are  life. 

dc.3.13.  Mar.16.19.  Ep.4.8-10.         e  2  Cor 


57.  Hive  by  the  Father.  See  Note, 
John  V.  26. 

58.  This  is  that  bread,  &c.  This  is 
tJie  true  bread  that  came  down.  The 
word  "  that"  should  not  be  in  the  trans- 
lation. ^  Shall  live  for  ever.  Not  on 
the  earth,  but  in  the  enjoyments  of  a 
better  world. 

61.  Ma?iy  of  the  disciples.    The  word 
disciple  means  learner.     It  was  applied 
to  the  followers  of  Christ,  because  they 
were  taught  by  him.    It  does  not  imply 
of  necessity  that  those  to  whom  it  was 
given  were  real  Christians  ;  but  simply 
that  they  were  under  his  teaching,  and 
were  professed  learners  in  the  school 
of  Jesus.     See  Matt.  xvii.  16.     Mark  ii. 
18.     John  Lx.  28.     Tvlatt.  x.  24.     It  is 
doubtless  used  in  this  sense  here.   It  is, 
however,  often  applied   to   those   who 
were  real  Christians.     ^  This  is  a  hard 
saying.     The  word   hard  here  means 
offensive,  ungrateful — that  which  they 
could  not   bear.      Some  have   under- 
stood it  to  mean,  '  difficult  to  be  under- 
stood ;'  but  this  meaning  does  not  suit 
the  connexion.     The  doctrine  which  he 
delivered  was  opposed  to  their  prejudi- 
ces ;  it  seemed  to  be  absurd,  and  they,  j 
therefore,  rejected  it.     IT  Saying.     Ra-  j 
ther  doctrine,  or  speech.     Greek,  Logos. 
It  does  not  refer  to  any  particular  part  ■ 
of  the  discourse,  but  includes  the  whole. 
^  Who  can  hear  it  ?     That  is,  who  can 
hear  it  patie?itly  —  who  can  stay  and  i 
Usten  to  such  doctrine,  or  believe  it.  ■ 
The  effect  o'  this  is  stated  in  ver.  G6.  \ 
The  doctrines  which  Jesus  taught  that  j 
were  so  offensive,  appear  to  have  been, 
Ut.  that  he  was  superior  to  Moses.   2d.  | 


That  God  would  save  all  that  he  chose 
3d.  That  he  said  he  was  the  bread  that 
came  from  heaven.  4th.  That  it  was 
necessary,  to  partake  of  that ;  or  it  was 
necessary  that  an  atonement  should  be 
made,  and  tlxat  they  should  be  saved 
only  by  that.  These  doctrines  have 
always  been  among  the  most  offensive 
that  men  have  been  called  on  to  be- 
lieve, and  many,  rather  than  trust  in 
them,  have  chosen  to  draw  back  to 
perdition. 

62.  What  a?id  if,  &c.  Jesus  does 
not  say  that  those  then  present  v/ould 
see  him  ascend,  but  he  implies  that  he 
would  ascend.  They  had  taken  oftence 
because  he  said  he  came  down  from 
heaven.  Instead  of  explaining  that 
away,  he  proceeds  to  state  another  doc- 
trine quite  as  offensive  to  them,  that  he 
would  reascend  to  heaven.  The  apos- 
tles only  were  present  at  his  ascension. 
Acts  i.  9.  As  Jesus  was  to  ascend  to 
heaven,  it  was  clear  that  he  could  not 
have  intended  literally  that  they  should 
eat  his  flesh. 

63.  It  is  the  Spirit  tluit  quicheneth. 
These  words  have  been  understood  in 
different  ways.  ,  The  word  "spirit," 
here,  evidently  does  not  refer  to  the 
Holy  Ghost,  for  he  adds,  '  The  worda 
that  I  speak  unto  you  are  spirit.^  He 
refers  here  probably  to  the  doctrine 
which  he  had  been  leaching  in  opposi- 
tion to  their  notions  and  desires.  '  My 
doctrine  is  spiritual ;  it  is  fitted  to 
quicken  and  nourish  the  soul.  It  is 
from  heaven.  Your  doctrine,  or  your 
views  are  earthly,  and  may  be  called 
fiesh,  or  fleshly,  a^  pertaining  only  to 


A.D.31.J 


CHAPTER  VI. 


261 


64  But  there  are  some  of  you 
that  believe  not.  For  Jesus  knew 
"from  the  beginning-  who  they  were 
that  believed  not,  and  who  should 
betray  him. 

65  And  he" said,  Therefore  said  I 
^  unto  you,  that  no  man  can  come 
unto  me,  except  it  were  given  unto 
him  of  iny  Father. 

a  ilo.8.29,  2  Ti.2.19^     b  ver.44,45. 


the  support  of  the  body.  You  place  a 
great  value  on  the  doctrine  that  Moses 
fed  the  body.  Yet  that  did  not  perma- 
nently profit,  for  your  fathers  are  dead. 
You  seek  also  food  from  me,  but  your 
views  and  desires  are  gross  and  earthly.' 
^  Quickeneth.  Gives  hfe.  Note,  ch. 
V.  21.  IT  Thef.esh.  Your  carnal  views 
and  desires  ;  and  the  literal  understand- 
ing of  my  doctrine.  By  this,  Jesus 
shows  them  that  he  did  not  intend  that 
nis  words  should  be  taken  literally. 
^  Profiteth  nothing.  Would  not  avail 
to  the  real  wants  of  man.  The  bread 
that  Moses  gave  ;  the  food  which  you 
seek,  would  not  be  of  real  value  to 
man's  highest  wants.  ^  They  are  spirit. 
They  are  spiritual.  They  are  not  to 
be  understood  literally,  as  if  you  were 
really  to  eat  my  flesh,  but  they  are  to 
be  understood  as  denoting  the  need  of 
that  provision  for  the  soul  which  God 
has  made  by  my  coming  into  the  world. 
^  Are  life.  Are  fitted  to  produce,  or 
give  hfe  to  the  soul  dead  in  sins. 

64.  Jesus  knew  from  the  hegiiming, 
&c.  As  this  implied  a  knowledge  of 
the  heart,  and  of  the  secret  principles 
and  motives  of  men,  it  shows  that  he 
must  have  been  omniscient. 

66.  Many  of  his  disciples.  Mauy  who 
had  followed  him  professedly  as  his 
disciples,  and  as  desirous  of  learning  of 
him.  Note  ver.  60.  ^  Went  back. 
Turned  away  from  him  and  left  him. 
From  this  we  may  learn,  1st.  Not  to 
v,-onder  at  the  apostasy  of  many  pro- 
fessed followers  of  Christ.  Tvlany  are 
induced  to  become  his  professed  follow- 
ers by  tie  prospect  of  some  temporal 
benefit,  or  by  some  pubhc  excitement, 
as  these  were,  and  when  that  excite- 
ment is  over  they  fall  away.  2d.  Many 
may  be  expected  to  be  ofiended  by  the 
doctrines  of  the  gospel.  Having  no 
Epirituality  of  mind,  and  really  under- 
standing notliing  of  the   gospel,  they 


66  From  that  time  many  of  his 
disciples  went  back,  '  and  walked 
no  more  with  him. 

67  Then  said  Jesus  unto  the 
twelve,  Will  ye  also  go  away  1 

68  Then  Simon  Peter  answered 


him.  Lord,  to  whom  shall  we 


go 


thou  hast  the  "^  words   of  eternal 
life. 

c  Zep.1.6.  LU.9.G2.  He.10.38.    d  Ac.5.20.  7.38. 


may  be  expected  to  take  offence  and 
turn  back.  The  best  way  to  under- 
stand the  doctrines  of  the  Bible,  is  to  be 
a  sincere  Christian,  and  aim  to  do  the 
will  of  God.  John  vii.  17.  3d.  We 
should  exaK:ine  ourselves.  We  should 
honestly  inquire  whether  we  have  been 
led  to  make  a  profession  of  religion  by 
the  hope  of  any  temporal  advantage,  by 
any  selfish  prmciple,  or  by  mereexcitecl 
animal  feeling.  If  we  have,  it  will  profit 
us  nothing  ;  and  we  shall  either  falU 
away,  or  be  cast  away  in  the  great  day 
of  judgment. 

67.  The  twelve.  The  twelve  apostles. 
IT  IVill  ye  also  go  away  ?  Many  apos- 
tatized, and  it  was  natural  now  for  Je- 
sus to  submit  the  question  to  the 
twelve.  '  Will  ymc,  whom  I  have 
chosen,  or  on  whom  I  have  bestowed 
the  apostleship,  and  you  who  have  seen 
the  evidence  of  my  Messiahship,  will 
you  now  also  leave  me  ?'  This  was 
the  time  to  try  them.  And  this  is  the 
time  to  try  all  real  Christians,  when 
many  professed  disciples  become  cold, 
and  turn  back  ;  and  theJi  we  may  sup- 
pose Jesus  addressing  us,  and  saying, 
V/ill  ye  ALSO  go  away  ?  Observe,  here, 
it  was  submitted  to  their  choice.  God 
compels  none  to  remain  with  him 
against  their  will,  and  the  question  in 
such  trying  times  is  submitted  to  every 
man  whether  he  will  or  will  not  go 
away. 

68.  Simon  Peter  answered  him.  With 
characteristic  ardor  and  promptness. 
Peter  was  probably  one  of  the  oldest  of 
the  apostles,  and  it  was  his  character  to 
be  first,  and  most  ardent  in  his  profes- 
sions. ^ To  whom  shall  we  go?  This 
implied  their  firm  conviction  that  Jesus 
was  the  Messiah,  and  that  he  alone  was 
able  to  teach  and  to  save  them.  It  is 
one  of  Peter's  noble  confessions — the 
instinctive  promptings  of  a  pious  heart, 
anr^  of  ardent  love.     There  was  no  one 


262 


69  And  *  we  believe  and  are  sure 
that  thou  art  that  Christ,  the  Son  of 
the  living  God. 

70  Jesus   answered  them,  Have 

a  Matt.16.6.   c.1.29.  1].27. 


JOHN.  [A.  D.  31 

not  I  chosen  you  twelve,  and  one 
of  you  is  a  *  devil  % 

71  He   spake  of  Judas  Iscariot 
the  son  of  Simon  :  for  he  it  was  that 
b  c.  13.27. 


else  who  could  teach  them.  The  Pharir 
sees,  the  Sadducees,  and  the  scribes 
were  corrupt,  and  unable  to  guide  them 
aright ;  and  though  the  doctrines  of  Je- 
sus were  mysterious,  yet  they  were  the 
only  doctrines  that  could  guide  and  save 
them.  ^  Thou  hast,  &LC.  The  meaning 
of  this  is,  thou  teachest  the  doctri7ies 
which  lead  to  eternal  life.  And  from  this 
we  mayjearn,  1st.  That  we  are  to  ex- 
pect that  some  of  the  doctrines  of  the 
Bible  will  be  mysterious.  2d.  That 
though  they  are  difficult  to  be  under- 
stood, yet  we  should  not  therefore  reject 
them.  3d.  That  nothing  would  be  gain- 
ed by  rejecting  them.  The  atheisF,  the 
infidel — nay  the  philosopher  believes,  or 
professes  to  believe,  propositions  quite 
as  mysterious  as  any  in  the  Bible.  4th. 
That  poor,  lost,  sinful  man,  has  nowhere 
else  to  go  but  to  Jesus.  He  is  the  way, 
and  the  truth,  and  the  hfe.  And  if  the 
sinner  betakes  himself  to  any  other  way, 
he  v/ill  vv'ander  and  die.  5th.  We  should, 
therefore,  on  no  account  forsake  the 
teachings  of  the  Son  of  God.  The 
words  that  he  speaks  are  spirit  and  are 
life. 

69.  We  are  sure,  &c.  See  a  similar 
confession  of  Peter  in  Matt.  xvi.  16,  and 
the  Notes  on  that  place.  Peter  says  we 
are  sure,  in  the  name  of  the  whole  of 
the  apostles.  Jesus  immediately  cau- 
tions him,  as  he  did  on  other  occasions, 
not  to  be  too  confident,  for  one  of  them 
actually  had  no  such  feelings,  but  was  a 
traitor, 

70.  Have  I  not  chosen  you  twelve  ? 
There  is  much  emphasis  in  these  words. 
Have  not  / — I  the  Saviour,  the  Messiah, 
chosen  you  in  mercy,  and  in  love,  and 
therefore  it  will  be  a  greater  sin  to  be- 
tray me.  Chosen.  Chosen  to  the  apos- 
tolic office  ;  conferred  on  you  marks  of 
peculiar  favor,  and  treason  is  therefore 
the  greater  sin.  You  twelve.  So  small 
a  number.  Out  of  such  a  multitude  as 
follow  for  the  loaves  and  tishes,  it  is  to 
be  expected  there  should  be  apostates. 
But  when  the  number  is  so  small,  cho- 
«en  in  such  a  manner,  then  it  becomes 
every  one,  however  confident  he  may 
be,  to  be  on  his  guard,  and  examine  his 


heart.     '^  Is  a  devil.    Has  the  spirit— the 

envy,  and  malice,  and  treasonable  de« 

signs  of  a  devil.     The  word  devil  here 

I  is  used  in  the  sense  of  an  e7iemy,  or  one 

]  hostile  to  him. 

71.  He  spoke  of  Judas,  &,c.  There 
is  no  evidence  that  Jesus  designated  Ju- 
I  das  so  that  the  disciples  then  understood 
I  that  it  was  he.  It  does  not  appear  that 
I  the  apostles  suspected  even  Judas,  as 
t  they  continued  to  treat  him  afterwards 
'  with  the  same  confidence,  for  he  carried 
the  bag,  or  the  purse  containing  their 
'  Hrtle  property  (John  xii,  6  ;  xiii.  29),  and 
at  the  table,  when  Jesus  said  that  one 
of  them  would  betray  him,  the  rest  did 
not  suspect  Judas  until  Jesus  pointed 
him  out  particularly.  John  xiii.  26.  Je- 
sus spoke  of  one,  to  put  them  on  their 
guard,  and  to  check  their  confidence. 
I  and  to  lead  them  to  self-examination. 
So  in  every  church,  or  company  of  pro 
fessing  Christians,  we  may  know  that  it 
is  probable  that  there  may  be  some  one 
or  more  deceived ;  but  we  may  not 
know  who  it  may  be,  and  should  there- 
fore inquire  prayerfully,  and  honestly, 
"  Lord,  is  it/?"il  Should  betray.  Would 
betray.  If  it  be  asked  why  Jesus  call- 
ed a  man  to  be  an  apostle  who  he  knew 
had  no  love  for  him,  and  who  would  be- 
tray him,  and  who  had  from  the  begin- 
ning the  spirit  of  a  "devil,"  we  may 
reply,  1st.  It  was  that  he  might  be  an 
important  witness  for  his  own  innocence, 
and  for  the  fact  that  he  was  not  an 
impostor.  Judas  was  with  him  more 
than  three  years.  He  was  treated  with 
the  same  confidence  as  the  others — ana 
in  some  respects,  even  With  superioi 
confidence,  as  he  had  "  the  bag"  (Johi» 
xii.  6),  or  was  the  treasurer.  He  sav 
the  Saviour  in  public  and  in  private 
heard  his  public  discourses,  and  his  pri 
vate  conversation  ;  and  would  have  bee* 
just  the  witness  which  the  high  priesti 
and  Pharisees  would  have  desired  if  hu 
had  known  any  reason  why  he  shoul  ^ 
be  condemned.  Yet  he  alleged  nothing 
against  him.  Though  he  betrayed  him 
yet  he  afterwards  said  that  he  was  o*. 
nocent  ;  and  under  the  convictions  ol 
conscience  commilted  suicide,     li  Ju- 


A.D.32.] 


CHAPTER  VII. 


263 


should  betray  him,  being  one  of  the 
twelve. 

CHAPTER  Vn. 

AFTER  these  things,  Jesus 
walked  in  Galilee :  for  he 
would  not  walk  in  Jewry,  because 
the  Jews  sought  to  kill  him. 

2  Now  the  Jews'  feast  <*  of  taber- 
nacles was  at  hand. 

3  His  brethren  therefore  said  unto 

a  Le.23.34. 

das  had  known  any  thing  against  the 
Saviour  he  would  have  alleged  it.  If  he 
had  known  he  was  an  impostor,  and  had 
alleged  it,  he  would  have  saved  his  own 
life,  and  been  rewarded.  If  he  was  an 
impostor,  he  ought  to  have  made  it 
known,  and  would  have  been  rewarded 
for  It.  2d.  It  may  have  been  also  with  a 
foresight  of  the  necessity  of  having  such 
a  man  among  his  disciples,  in  order  that 
his  own  death  might  be  brought  about 
in  the  manner  in  which  it  was  predicted. 
There  were  several  prophecies  which 
would  have  been  unfulfilled  had  there 
been  no  such  man  among  the  apostles. 
3d.  It  showed  the  knowledge  which  the 
Saviour  had  of  the  human  heart,  that  he 
could  thus  discern  character  before  it 
was  developed,  and  to  be  able  so  dis- 
tinctly to  predict  that  he  would  betray 
him.  4th.  We  may  add,  what  benevo- 
lence did  the  Saviour  evince — what  pa- 
tience and  forbearance  —  that  he  had 
with  him  for  more  than  three  years,  a 
man  who  he  knew  hated  him  at  heart, 
and  who  would  yet  betray  him  to  be 
put  to  death  on  a  cross,  and  that  during 
all  that  time  he  treated  him  with  the 
utmost  kindness ! 

CHAPTER  VII. 

1.  After  these  things.  After  the  trans- 
actions which  are  recorded  in  the  last 
chapters  had  taken  place,  and  after  the 
offence  he  had  given  the  Jews.  See 
ch.  v.  18.  '^  Jesus  vmlked.  Or  Jesus 
lived,  or  taught.  He  travelled  aroimd 
GaUlee  teaching.  IT  Iji  Jewry.  In  Ju- 
dea — the  southern  division  of  Palestine. 
See  the  map.  ^  The  Jews  sought.  That 
is,  the  rulers  of  the  Jews.  It  does  not 
appear  that  the  common  people  ever  at- 
tempted to  take  his  life. 

2.  The  Jews^  feast  of  tabernacles.  Or 
the  feast  ofte?its.  This  feast  was  cele- 
brated on  the  fifteenth  day  of  the  month 


him.  Depart  hence,  and  go  into  Ju- 
dea,  that  thy  disciples  also  may  see 
the  works  that  thou  doest. 

4  For  there  is  no  man  that  doeth 
any  thing  in  secret,  and  he  himself 
seeketh  to  be  known  openly.  If 
thou  do  these  things,  shew  thyself 
to  the  world. 

5  For  neither  did  his  brethren  * 
believe  in  him. 

b  Mar.3.21. 


Tisri,  answering  to  the  last  half  of  our 
month  September,  and  the  first  half  of 
October.  Num.  xxix.  12.  Deut.  xvi. 
13 — 15.  It  was  so  called  from  the  tents 
or  tabernacles  which  on  that  occasion 
were  erected  in  and  about  Jerusalem, 
and  was  designed  to  commemorate  their 
dwelling  in  tents  in  the  wilderness.  Neh. 
viii.  16 — 18.  During  the  continuance  of 
this  feast,  they  dwelt  in  booths  or  tents, 
as  their  fathers  did  in  the  wilderness. 
Lev.  xxiii.  42,  43.  The  feast  was  con- 
tinued eight  days,  and  the  eighth  or  last 
day  was  the  most  distinguished,  and 
was  called  the  great  day  of  the  feast, 
(ver.  37.  Num.  xxLx.  35.)  The  Jews  on 
j  this  occasion  not  only  dwelt  in  booths, 
but  they  carried  about  the  branches  of 
palms,  willows,  and  other  trees,  which 
bore  a  thick  foliage,  and  also  branches 
of  the  olive-tree,  myrtle,  &c.  Neh. 
viii.  15.  Many  sacrifices  were  offered 
on  this  occasion,  (Num.  xxLx.  12 — 39. 
Deut.  xvi.  14 — 16),  and  it  was  a  time  of 
general  joy.  It  is  called  by  Josephus 
and  Philo  the  greatest  feast,  and  was 
one  of  the  three  feasts  which  every  male 
among  the  Jews  was  obliged  to  attend. 

3.  His  brethren.  See  Note  on  Matt, 
xii.  47.  ^  Thy  disciples.  The  disciples 
which  he  had  made  when  he  was  beibre 
in  Judea.  John  iv.  1 — 3.  ^  The  works. 
The  miracles. 

4,  5.  For  there  is  no  man,  &c.  The 
brethren  of  Jesus  supposed  that  he  was 
influenced  as  others  are.  And  as  it  is  a 
common  thing  among  men  to  seek  popu- 
larity, so  they  supposed  that  he  would 
also  seek  it ;  and  as  a  great  multitude 
would  be  assembled  at  Jerusalem  at 
this  feast,  they  supposed  it  would  be  a 
favorable  time  to  make  himself  known. 
What  follows  shows  that  this  was  said 
probably  not  in  sincerity,  but  in  derision ; 
and  to  the  other  sufferings  of  our  Lord 
was  to  be  added,  what  is  so  common  to 


■>  f3<r 


S&i 


JOHN. 


[A.  D.  33 


6  Then  Jesus  said  unto  them, 
My  *  time  is  not  yet  come :  but 
your  time  is  alway  ready. 

7  The  ^  world  cannot  hate  you  ; 
but  me  it  hateth,  because  I  testify 
of  it,  that  the  works  thereof  are  evil. 

8  Go  ye  up  nnto  this  feast :  I  go 
not  up  yet  unto  this  feast ;  for  my 
time  is  not  yet  full  come. 

9  When  he  had  said  these  words 
unto  them,  he  abode  still  in  Galilee. 

10  But  when  his  brethren  wxre 

ac.2.4.  8.20.  ver.8,30.         6  c.  15. 19. 

Christians,  derision  from  his  relatives 
and  friends,  on  account  of  his  preten- 
sions. If  our  Saviour  v/as  derided,  we 
also  may  expect  to  be,  by  our  relatives  ; 
and  having  his  example,  we  should  be 
content  to  bear  it.  ^  If  thou  do,  &c.  It 
appears  from  this  that  they  did  not  real- 
ly believe  that  he  wrought  miracles ;  or  if 
they  did  beheve  it,  they  did  not  suppose 
that  he  was  the  Christ.  Yet  it  seems 
hardh''  credible  that  they  could  suppose 
that  his  miracles  were  real,  and  yet  not 
admit  that  he  was  the  Messiah.  Be- 
sides, there  is  no  evidence  that  these 
relatives  had  been  present  at  any  of  his 
miracles ;  and  all  that  they  knew  of  them 
might  have  been  from  report.  See 
Notes  on  Mark  iji.  21.  On  the  word 
brethren  in  ver.  5,  see  Notes  on  Malt, 
siii.  55,  and  Gal.  i.  19. 

6.  My  time,  fcc.  The  proper  time 
for  his  going  up  to  the  feast.  We  know 
not  wht/  it  v/as  not  yet  a  proper  time  for 
him  to  go.  It  mightbebecauseif  he  went 
the?i,  in  their  company,  while  multi- 
tudes were  going,  it  would  'have  too 
much  the  appearance  of  parade,  arid  os- 
tentation ;  might  excite  too  much  notice, 
and  be  more  likely  to  cxpo.=--e.him  to  the 
envy  and  opposhion  of  the  rulers.  ^  Your 
lime,  &c.  It  makes  no  diflerence  to 
you  when  you  go  up.  Your  going. will 
excite  no  tumult,  or  opposition  ;  it  will 
not  attract  attention,  and  will  not  en- 
danger your  lives.  Jesus,  therefore, 
chose  to  go  up  more  privately,  and  to 
remain  until  the  multitude  had  goncw 
They  commonly  travelled  to  those 
feasts  in  large  companies,  made  iipof 
most  of  the  families  in  the  neighborhood. 
See  Note,  Luke  ii.  44. 

7.  The  world  ':an?iot  hate  you.  You 
profess  no  principles  in  opposition  to  the 
world.     You  do  not  excite  its  enw,  or 


gone  up,  then  went  he  also  up  unto 
the  feast,  not  openly,  but  as  it  were 
in  secret. 

11  Then  •=  the  Jews  sought  him 
at  the  feast,  and  said.  Where  is  he  ": 

12  And  "^  there  was  much  mur- 
muring among  the  people  concern- 
ing him :  for  some  said.  He  is  a 
good  man ;  others  said.  Nay ;  but 
he  deceiveth  the  people. 

13  Howbeit,  no  man  spake  open 
ly  of  him,  for  fear  of  the  Jews. 

c  C.11.5G.  d  c.9.16. 


rouse  agahist  you  the  civil  rulers.  As 
you  possess  the  same  spirit  and  princi- 
ples with  the  men  of  the  world,  they 
cannot  be  expected  to  hate  you.  -^  1 
testify  of  it.  I  bear  witness  against  it. 
This  was  the  main  cause  of  their  oppo- 
sition to  Jesus.  He  proclaimed  that 
men  were  depraved,  and  the  result  was 
that  they  hated  him.  We  may  expect 
that  all  who  preach  faithfully  against 
the  v.'ickedness  of  men,  will  excite  op- 
position. Yet  this  is  not  to  deter"  us 
from  doing  our  duty,  and,  after  the  ex- 
ample of  Jesus,  from  proclaiming  to 
men  their  sins,  whatever  may  be  the 
result. 

S.  /  go  not  up  yet.  Jesus  remained 
until  about  the  middle  of  the  feast,  (ver. 
14.).  That  is,  he  remained  about'  four 
days  after  his  brethren,  or  until  the 
mass  of  the  people  had  gone  up,  sO  that 
his  going  might  excite  no  attention,  or 
that  it  might  not  be  said  he  chose  such 
a  time  to  excite  a  tumult. — We  have 
here  a  signal  instance  of  our  Lord's 
prudence,  .and  opposition  to  parade. 
Though  it  would  have  been  lavfiil  for 
him  to  go  up  at  that  time,  and  though 
it  would  have  been  a  favorable  period 
to  make  himself  known,  yet  he  chose 
to  forego  these  advantages  rather  th.an 
tcT  afford  an  occasion  of  envy  and  jeal 
ousy  to  the  rulers,  or  to  appear  even  to 
excite  a  tunmlt  among  the  people. 

12.  Mur7miriiig.  Contention,  disput- 
ing. ^  He  deceivefh  the  people.  That 
is,  he  \B  deludi7ig\\\e\\\,  or  drawing  them 
pway  by  pretending  to  be  the  Messiah. 

13.  Spole  openly  of  him.  The  word 
translated  openly,  here,  is  commonly 
rendered  boldly.  This  refers  doubtless 
to  those  who  "really  believed  on  hirn. 
His  enemies  were  not  silent ;  but  his 
friends  had  not  confidence  to  speak  of 


i.  D.  32.] 


14  Now  about  the  midst  of  the 
»^ast,  Jesas  went  up  into  the  temple, 
and  taught. 

15  And  °-  the  Jews  marvelled, 
oaying-,  How  knoweth  this  man  * 
letters,  having  never  learned  ] 

a  Matt. 13.54.  i  or,  leamivg. 

him  openly,  boldly,  or  to  speak  what 
they  really  thought.  Many  supposed 
that  he  was  the  Messiah  ;  yet  even  this 
they  did  not  dare  to  profess.  All  that 
they  could  say  in  his  favor  was  that  he 
was  a  good  man.  There  are  many  such 
friends  of  Jesus  in  the  world  who  are 
desirous  of  saying  something  good  about 
him,  but  who  from  fear,  or  shame,  re- 
fuse to  make  a  full  acknowledgment  of 
him.  Many  will  praise  his  morals,  his 
precepts,  or  his  holy  life,  while  they  are 
ashamed  to  speak  of  his  divinity,  his 
atonement,  his  holiness,  and  still  more 
to  acknowledge  that  they  are  dependent 
on  him  alone  for  salvation. 

14.  About  the  midst.  Or  about  the 
middle  of  the  feast.  It  continued  eight 
days.  IT  The  temple.  See  Note,  Matt, 
xxi.  12.  And  taught.  Great  multitudes 
were  assembled  in  and  around  the  tem- 
ple, and  it  was  a  favorable  time  and 
place  to  make  known  his  doctrine. 

15.  Knoweth  this  man  letters.  The 
Jewish  letters  or  science  consisted  in 
the  knowledge  of  their  scriptures,  and 
traditions.  Jesus  exhibited  in  his  dis- 
courses such  a  profound  acquaintance 
with  the  Old  Testament,  as  to  excite 
their  amazement  and  admiration.  ^Hav- 
ing never  learned.  The  Jews  taught 
their  law  and  tradition  in  celebrated 
schools.  As  Jesus  had  not  been  in- 
structed in  those  schools,  they  were 
amazed  at  his  learning.  What  early 
human  teaching  the  Saviotir  had  we 
have  no  means  of  ascertaining,  further 
than  that  it  was  customary  for  the  Jews 
to  teach  their  children  to  read  the  scrip- 
tures. 2  Tim.  iii.  15.  "  From  a  child 
thou  (Timothy)  hast  known  the  holy 
scriptures." 

16.  My  doctrine.  My  teaching,  or 
what  I  teach.  This  is  the  proper 
meaning  of  the  word  doctrine.  It  is 
what  is  taught  us,  and  as  appHed  to  re- 
ligion, it  is  what  is  taught  us  by  God, 
in  the  holy  scriptures.  ^  Is  not  mine. 
It  is  not  originated  by  me.  Though  I 
have  not  learned  in  your  schools,  yet 
you  are  not  to  infer  that  the  doctrine 

Vol.  II.  — 23 


CHAPTER  VII. 


265 


16  Jesus  answered  thera,  and 
said,  My  doctrine  is  not ''  mine,  but 
his  that  sent  me. 

17  If  *^  any  man  will  do  his  will, 
he   shall    know  of    the    doctrine, 


6C.8.28.  12.49. 


c  c.8.43. 


which  I  teach  is  devised  or  invented  by 
me.  I  teach  nothing  that  is  contrary  to 
the  will  of  God,  and  which  he  has  not 
appointed  me  to  teach.  T  His  that  sent 
me,  God's.  It  is  such  as  he  approves, 
and  such  as  he  has  commissioned  me  to 
teach.  The  doctrine  is  divine  in  its 
origin,  and  in  its  nature. 

17.  If  any  man  will  do  his  will.  Lit- 
erally, if  any  man  wills,  or  is  willing  to 
do  the  will  of  God.  If  there  is  a  dispo- 
sition to  do  that  will,  though  he  should 
not  be  able  perfectly  to  keep  his  com 
mandments.  To  do  the  will  of  God,  is 
to  obey  his  commandments,  to  yield 
our  hearts  and  lives  to  his  require- 
ments.    A  disposition  to  do  his  will,  is 

[  a  readiness  to  yield  our  intellects,  and 
feehngs,  and  all  that  we  have,  entirely 

j  to  him,  to  be  governed  according  to  his 

I  pleasure.  IT  He  shall  Ttnow.  lie  shall 
have  evidence,  in  the  very  attempt  to  dff 
the  will  of  God,  of  the  truth  of  his  doc- 
trine. This  evidence  is  internal,  and 
to  the  individual  it  is  satisfactory,  and 
conclusive.  It  is  of  two  kinds.  1st. 
He  will  find  that  the  doctrines  which 
Jesus  taught  are  such  as  commend 
themselves  to  the  reason  and  con- 
science,   and    such    as    are   consistent 

I  with  all  that  we  know  of  the  perfec- 
tions of  God.  His  doctrines  will  com- 
mend themselves  to  us  as  fitted  to 
make  us  pure  and  happy,  and  of  course 
such  as  must  be  from  God.  2d.  An 
honest  desire  to  obey  God,  will  lead  a 
man  to  embrace  the  great  doctrines  of 
the  Bible.  As,  e.  g.  he  will  find  that  his 
heart  is  depraved,  and  inclined  to  evil, 
and  he  will  see  and  feel  the  truth  of  the 
doctrine  oi  depravity,  he  will  find  that  he 
is  a  sinner  and  needs  to  be  born  again  ; 
he  will  learn  his  own  weakness,  and 
see  his  need  of  a  Saviour,  of  an  atone- 
ment, and  of  pardoning  mercy;  he  will 
feel  that  he  is  polluted  and  needs  the 
purifying  influence  of  the  holy  Spirit. 
Thus  we  may  learn,  1st.  That  an  honest 
effort  to  obey  God  is  the  easiest  way  to 
learn  the  doctrines  of  the  Bible.  2d 
Those  who  make  such  an  efibrt  will  ncA 


266 


whether  it  be  of  God,  or  whtther  I 
speak  of  myself. 

18  He  *  that  speaketh  of  himself, 
seeketh  his  own  glory  :  but  he  that 
*  seeketh  his  glory  that  sent  him, 
the  same  is  true,  and  no  unrighte- 
ousness is  in  him. 

19  Did  not  Moses  *  give  you  the 
law,  and  yet  none  ''of  you  keepeth 

oc.8.50.     ftPr.25.27.     c  Jno.1.17.  Ga.3.19. 
d  Ro.3. 10-19. 


JOHN.  [A.D.3S. 

the  law  1     Why  go  ye  about  to  kill 
*  me  1 

20  The  people  answered  and 
said,  ^  Thou  hast  a  devil :  who 
goeth  about  to  kill  thee  ? 

21  Jesus  answered  and  said  unto 
them,  I  have  done  one  work,  and 
ye  all  marvel. 

22  Moses  ^  therefore  gave  unto 


cavil  at  any  of  the  doctrines  of  the  scrip- 
tures. 3a.  This  is  evidence  of  the 
truth  of  revelation  which  every  man 
can  apply  to  his  own  case.  4th.  It  is 
such  evidence  as  to  lead  to  certainty. 
And  this  is  the  kind  of  evidence  ttiat 
man  needs.  No  man  who  has  ever 
made  an  honest  effort  to  Hve  a  pious 
hfe,  and  to  do  all  the  will  of  God,  has 
ever  had  any  doubt  of  the  truth  of  the 
Saviour's  doctrines,  or  any  doubt  that 
his  rehgion  is  true,  and  is  fitted  to  the 
nature  of  man.  They  only  doubt  the 
truth  of  religion  who  wish  to  live  in  sin. 
5th.  We  see  the  goodness  of  God  in 
giving  us  evidence  of  his  truth  that  may 
be  within  every  man's  reach.  It  does 
not  require  great  learning  to  be  a  Chris- 
tian, and  to  be  convinced  of  the  truth 
of  the  Bible.  It  requires  an  honest 
heart,  and  a  willingness  to  obey  God. 
IT  Whether  it  be  of  God.  Whether  it  be 
divine.  ^  Or  whether  I  speak  of  ntyself. 
Of  myself  without  being  commissioned 
or  directed  by  God. 

18.  That  speaketh  of  himself.  This 
does  not  mean  about,  or  concerni?ig 
himself,  but  he  that  speaks  by  his  oton 
authority,  without  being  sent  by  God, 
as  mere  human  teachers  do.  ^  Seeketh 
his  own  glory.  His  own  praise,  or  seeks 
for  reputation  and  applause.  This  is 
the  case  with  mere  human  teachers, 
and  as  Jesus,  in  his  discourses,  mani- 
festly sought  to  honor  God,  they  ought 
to  have  supposed  that  he  was  sent  by 
him.  ^  No  unrighteousness.  This  word 
here  means  evidently,  there  is  no  false- 
hood, no  deception  in  him.  He  is  not  an 
impostor.  It  is  used  in  the  same  sense 
in  2  Thess.  ii.  10—12.  It  is  true  that 
there  was  no  unrighteous7iess — no  sin 
in  Jesus  Christ,  but  that  is  not  the  truth 
taught  here.  It  is,  that  he  was  no  im- 
postor, and  the  evidence  of  this  was 
that  he  sought  not  his  crvm  glory,  but 


eMatt.12.14.    c.5.16,18. 
12.3. 


/c.^.48,      g  Le. 


the  honor  of  God.  This  evidence  was 
furnished,  1st.  In  his  retiring,  unobtru- 
sive disposition  ;  in  his  not  seeking  the 
applause  of  men.  2d.  In  his  teaching 
such  doctrines  as  tended  to  exalt  God, 
and  humble  man.  3d.  In  his  ascribing 
all  glory  and  praise  to  God. 

!      19.  Did  not  Moses  give  you  the  law  ? 

I  This  they  admitted  ;  and  on  this  they 
prided  themselves.     Every  violation  of 

!  that  lav/  they  considered  as  deserving  of 
death.  They  had  accused  Jesus  of  vio- 
lating it  because  he  had  healed  a  man 
on  the  sabbath,  and  for  that  they  had 
sought  his  life.  Ch.  v.  10 — 16.  Jesus 
here  recalls  that  charge  to  their  recollec- 
tion, and  sliows  them  that  though  they 
pretended  great  reverence  for  that  law, 
yet  they  were  really  its  violators  in  hav- 
ing sought  his  life,  "ii^  JS'one  of  you,  &lc. 
None  of  you  Jews.  They  had  sought 
to  kill  him.  This  was  a  pointed  and 
severe  charge,  and  shows  the  great  faiih- 
iuiness,  and  point,  with  which  he  was 
accustomed  to  proclaim  the  truth.  1'  Why 
go  ye  about  to  kill  me  ?  Why.do  ye  seek 
to  kill  me  ?     See  ch.  v.  16. 

20.  The  people.  Perhaps  some  of  the 
people  who  were  not  aware  of  the  de- 
signs of  the  rulers.  11^  Thou  hast  a  devil. 
Tnou  art  deranged,  or  mad.  See  ch, 
X.  20.  As  they  saw  no  effort  to  kill 
him,  and  as  they  were  ignorant  of  the 
designs  of  the  rulers,  they  supposed 
that  this  was  the  effect  of  derangement. 

21.  One  work.  The  healing  of  the  man 
on  the  sabbath.  John  v.  1i  Ye  all  mar- 
vel. Ye  all  wonder,  or  are  amazed  — 
and  particularly  that  it  was  done  on  the 
sabbath.  Tliis  was  {he  particular  ground 
of  astonishment,  that  he  should  dare  to 
do  what  they  esteemed  a  violation  of  tlie 
sabbath. 

22.  Moses  therefore  gave  unto  you  cir* 
cumcision.  Moses  commanded  you  to 
circumcise  your  children.     Lev.  xii.  3 


X.  D.  32.] 


CHAPTER  VII. 


267 


you  circumcision  ;  (not  because  it  is 
of  Moses,  but  "  of  the  fathers  ;)  and 
ye  on  the  sabbath-day  circumcise  a 
man. 

23  If  a  man  on  the  sabbath-day 
receive  circumcision,  *  that  the  law 
of  Moses  should  not  be  broken ; 
are  ye  an^y  at  me,  because  *  I 
have  made  a  man  every  whit  whole 
on  the  sabbath-day  1 

a  Ge.17.10.  ^  or,  without  breaking  the  law 
qfJIoses.      b  Jno.5.8. 

The  word  "  therefore"  does  not  mean 
that  Moses  gave  them  circumcision  on 
account  of  the  work  which  Christ  was 
to  do,  but  is  used  in  the  sense  of  more- 
over ;  or,  for  the  sake  of  illustration. 
li"  Not  because,  &c.  Not  that  it  is  of 
Moses.  Though  Jesus  spoke  in  accord- 
ance with  the  custom  of  the  Jews  who 
ascribed  the  appointment  of  circumci- 
sion to  Moses,  yet  he  is  careful  to  re- 
mind them  that  it  was  in  observance 
long  before  Moses.  So  also  the  sab- 
bath was  kept  before  Moses,  and  in  the 
one  case  and  the  other  they  ought  to 
keep  in  mind  the  desig?i  oi  ihe  appoint- 
ment. 1i  Of  the  fathers.  Of  ihe  Patri- 
archs, Abraham,  Isaac  and  Jacob.  Gen. 
xvii.  10.  ^  Ye  on  the  sahbath-day.  &c. 
The  law  required  that  the  child  should 
be  circumcised  on  the  eighth  day.  If 
that  day  happened  to  be  the  sabbath, 
yet  they  held  that  he  was  to  be  circum- 
cised, as  there  was  a  positive  law  to 
that  effect ;  and  as  this  was  cmmnanded, 
they  did  not  consider  it  a  breach  of  the 
sabbath.  IT  A  man.  Not  an  adult  man, 
but  a  man  child.  See  John  xvi.  21. 
**  She  remembereth  no  more  her  sor- 
row for  joy  that  a  man  is  born  into  the 
world." 

23.  That  the  law  of  Moses  should  not 
be  broken.  In  order  that  the  law  re- 
quiring it  to  be  done  on  the  sabbath- 
day  should  be  kept.  "^  Are  ye  angry, 
&.C.  The  argument  of  Jesus  is  this. 
'  You  yourselves  in  interpreting  the  law 
about  the  sabbath,  allow  a  work  of  ne- 
cessity and  mercy  to  be  done.  You  do 
that  which  is  necessary  as  an  ordinance 
of  religion  denoting  separation  from 
other  nations,  or  external  purity.  As 
you  allow  this,  you  ought  also  to  allow 
lor  the  same  reason  that  a  man  should 
be  completely  restored  to  health  ;  that 
a  work  of  mercy  of  much  more  import- 


24  Judge  •=  not  according-  to  the 
appearance,  but  judge  righteous 
judgment. 

25  Then  said  some  of  them  of 
Jerusalem,  Is  not  this  he  whom  they 

j  seek  to  kill  ] 

I  26  But,  lo,  he  speaketh  boldly, 
:  and  they  say  nothing  unto  him.  Do 
I  ''the  rulers  know  indeed  that  this  is 
the  very  Christ  ] 

c  De.l. 16,17.      d  ver.4& 


ance  should  be  done.'  We  may  learn 
':  here,  that  it  would  be  happy  for  all  if 
i  they  would  not  condemn  others  in  that 
i  thing  which  they  allov»-.  Men  often  ac- 
I  cuse  others  of  doing  things  which  they 
j  themselves  do  in  other  ways.  IT  Every 
whit  whole.  Lherally  "  I  have  restored 
the  whole  man  to  health,"  implying 
that  the  man's  whole  body  was  diseased, 
and  that  he  had  been  entirely  restored 
to  health. 

24.  According  to  appeara?ice.  Not  as 
a  thing  first  offers  itself  to  you,  wuhout 
reflection,  or  candor.  In  appearayice  to 
circumcise  a  child  on  the  sabbath  might 
i  be  a  violation  of  the  law.  Yet  you  do 
it,  and  it  is  right.  So  to  appearance  it 
might  be  a  violation  of  the  sabbath  to 
heal  a  man  ;  yet  it  is  right  to  do  works 
of  necessity,  and  mercy.  IT  Judge  right- 
eous judgment.  Candidly;  looking  at 
i  the  law,  and  inquiring  what  its  spirit 
really  requires. 

26.  Do  the  rulers  know  irideed,  &c. 
It  seems  from  this  that  they  supposed 
that  the  rulers  had  been  convinced  that 
Jesus  was  the  Messiah,  but  from  some 
cause  were  not  willing  yet  to  make  it 
known  to  the  people.  The  reasons  of 
this  opinion  were  these.  1st.  They 
knew  that  they  had  attempted  to  kill 
him.  2d.  They  now  saw  him  speaking 
boldly  to  the  people  without  interrup- 
tion from  the  rulers.  They  concluded 
therefore  that  some  change  had  taken 
place  in  the  sentiments  of  the  rulers  in 
regard  to  him,  though  they  had  not  yet 
made  it  public.  ^  The  rulers.  The 
members  of  the  saiihedrim,  or  great 
council- of  the  nation,  who  had  charge 
of  religious  affairs.  IF  Indeed.  Truly. 
Certainly.  Have  they  certain  evidence 
as  would  appear  from  their  suffering  him 
to  speak  without  interruption,  "ir  The  very 
Christ.   Ib  truly,  or  really,  the  Messiah 


JOHN. 


[A.  D.  32. 


27  Howbeit  *  we  know  this  man 
whence  he  is ;  but  when  Christ 
Cometh,  no  man  knoweth  whence 
he  is. 

28  Then  cried  Jesus  in  the  tem- 
ple as  he  taught,  saying.  Ye  both 
know  me,  and  ye  know  whence  I 
am :  and  '  I  am  not  come  of  my- 
self, but  he  that  sent  me  '  is  true, 
whom  **  ye  know  not. 

29  But '  1  know  him  :  for  I. am 
from  him,  and  he  hath  sent  me. 

30  Then  ^  they  sought   to   take 
a  Matt.  13.55.      6  c.5.43.      c  Ro  3.4.     del. 

18.  8.55.      e  Matt.11.27.    c.]0.15. 

27.  Howbeit.  But.  They  proceeded 
to  state  a  reason  why  t7iey  supposed  he 
could  not  be  the  Messiah  whatever  the 
rulers  might  think.  1i  Whence  he  is. 
We  know  the  place  of  his  birth  and 
residence.  IT  No  man  knoweth  whence 
he  is.  From  Matthew  ii.  5,  ii  appears 
that  the  common  expectation  of  the 
Jews  was  that  he  would  be  born  at 
Bethlehem.  But  they  had  also  feigned 
that  after  his  birth  he  would  be  hidden 
or  taken  away  in  some  mysterious  man- 
ner, and  appear  again  from  some  unex- 
pected quarter.  We  find  allusions  to 
this  expectation  in  the  New  Testament, 
where  our  Saviour  corrects  their  common 
notions.  Matt.  xxiv.  23.  "  Then  if  any 
man  shall  say  unto  you  lo  here  is  Christ, 
or  there,  believe  it  not."  And  again,  (ver. 
26),  "  If  they  shall  say  unto  you  behold 
he  is  in  the  desert,  go  not  forth ;  be- 
hold he  is  in  the  secret  chambers,  be- 
lieve it  not."  The  following  extracts 
from  Jewish  writings  show  that  this 
was  the  common  expectation.  "  The 
Redeemer  shall  manifest  himself,  and 
afterwards  be  hid.  So  it  was  in  the 
redemption  from  Egypt.  Moses  show- 
ed himself,  and  then  was  hidden."  So 
on  the  passage.  Cant,  ii  9.  "  My  be- 
loved is  hke  a  roe  or  a  young  hart;" 
they  say  "  a  roe  appears,  and  then  is 
hid,  so  the  Redeemer  shall  first  appear, 
and  then  be  concealed,  and  then  again 
be  concealed,  and  then  again  appear." 
"  So  the  Redeemer  shall  first  appear, 
and  then  be  hid,  and  then  at  the  end 
of  forty-five  days,  shall  reappear,  and 
cause  manna  to  descend."  See  Light- 
foot.  Whatever  may  have  been  the 
source  of  this  opinion,  it  explains  this 
passage,  and  shows  that  the  writer  of 


him,  but  no  man  laid  hands  on  him, 
because  his  hour  was  not  yet  come, 

31  And  many  ^  of  the  people 
believed  on  him,  and  said.  When 
Christ  cometh,  will  he  do  more 
miracles  than  these  which  this  man 
hath  done  ^ 

32  The  Pharisees  heard  that  tlie 
people  murmured  such  thino^s  con- 
cerning him ;  and  the  Pharisees 
and  the  chief  priests  sent  officers 
to  take  him. 

33  Then  said  Jesus  unto  them, 

/Mar.11.18.  Lu.20.19.  c.8.37.     g  0.439. 


this  gospel  was  well  acquainted  with 
the  opinions  of  the  Jews,  however  im- 
probable those  opinions  were. 

28.  Ye  know  whence  I  am.  You  have 
sufficient  evidence  of  my  divine  mis- 
sion, and  that  I  am  the  Messiah.  II  Js 
true.  Is  worthy  to  be  beUeved.  He 
has  given  evidence  that  I  came  from 
him.  and  he  is  worthy  to  be  believed. 
Many  read  this  as  a  question :  Do  ye 
know  me,  and  know  whence  I  am  ?  I 
am  not  come  of  myself,  &c. 

30.  They  sought  to  take  him.  The 
rulers  and  their  friends.  They  did  this, 
1st.  Because  of  his  reproof;  and  2d.  For 
professing  to  be  the  Messiah.  IT  His 
hour.  The  proper  and  the  appointed 
time  for  his  death.     See  Matt.  xxi.  46. 

31.  Will  he  do  m/}re  miracles.  It  was 
a  common  expectation  that  the  Messiah 
would  work  many  miracles.  This 
opinion  they  founded  on  such  passages 
as  Isa.  XXXV.  5,  6,  &c. :  "Then  the 
eyes  of  the  blind  shall  be  opened,  and 
the  ears  of  the  deaf  shall  be  unstopped; 
then  shall  the  lame  man  leap  as  a  hart,*' 
&c.  Jesus  had  given  abundant  evi- 
dence of  his  power  to  work  such  mira- 
cles, and  they  therefore  beheved  that 
he  was  the  Messiah. 

32.  The  people  murmured  such  thing  f. 
That  is,  that  the  question  was  agitated 
whether  he  was  the  Messiah ;  and  it 
excited  debate  and  contention  ;  and  that 
the  consequence  was,  he  made  man> 
friends.  They  chose,  therefore,  if  pos- 
sible, to  remove  him  from  them. 

33.  Yet  a  little  while  am  I  with  you. 
It  will  not  be  long  before  my  death. 
This  is  supposed  to  have  been  about 
six  months  before  his  death.  This 
speech  of  Jesus  is  full  of  tenderneea. 


A.  D.  32.] 


Yet  •  a  little  while  am  I  with  you, 
and  then  I  go  unto  him  that  sent 
me. 

34  Ye  *  shall  seek  me,  and  shall 
not  find  me  .•  and  where  I  am,  thither 
ye  cannot  come. 

35  Then  said  the  Jews  among 
themselves,  Whither  will   he   go, 

a  c.13.33.  16.16.        b  Hos.5.6.  c.8.21. 

They  were  seeking  his  life.  He  tells 
them  that  he  is  fully  aware  of  it ;  that 
he  will  not  be  long  with  them  ;  and 
implies  that  they  should  be  diligent 
to  seek  him  while  he  was  yet  with 
them.  He  was  about  to  die,  but  they 
might  now  seek  his  favor  and  find  it. 
When  we  remember  that  this  was  said 
to  his  persecutors  and  murderers  ;  that 
it  was  said  even  while  they  were  seeking 
his  life,  we  see  the  peculiar  tenderness 
of  his  love.  Enmity,  and  hate,  and 
persecution,  did  not  prevent  his  offer- 
mg  salvation  to  them.  ^  I  go  u?ito  him 
that  sent  me.  This  is  one  of  the  inti- 
ma.tion3  that  he  gave  that  he  would 
ascend  to  God.     Compare  ch.  vi.  62. 

34.  Ye  shall  seek  me.  This  probably 
means  simply,  ye  shall  s(iek  the  3Ies- 
siah.  Such  shall  be  your  troubles,  such 
the  calamities  that  shall  come  on  the 
nation,  that  you  will  earnestly  desire  the 
coming  oi  the  Messiah.  You  will  seek 
for  a  dehverer,  and  will  look  for  him 
that  he  may  bring  dehverance.  This 
does  not  mean  that  they  would  seek  for 
Jesus,  and  not  be  able  to  find  him  ;  but 
that  they  would  desire  the  aid  and  com- 
ing of  the  Messiah,  and  v/ould  be  dis- 
appointed. Jesus  speaks  of  himself  as 
the  Messiah,  and  his  own  name  as 
synonymous  with  the  Messiah.  See 
Notes  on  Matt,  xxiii.  39.  IT  Shall  not 
find  me.  Shall  not  find  the  Messiah. 
He  will  not  come  according  to  your  ex- 
pectations, to  aid  you.  See  Notes  on 
Matt.  xxiv.  '^IVherelam.  This  whole 
clause  is  to  be  understood  as  future, 
though  the  words  "am  "  and  "  cannot" 
are  both  in  the  present  tense.  The 
ineaning  is,  where  I  shall  be,  you  will 
not  be  able  to  come.  That  is,  he,  the 
Messiah,  would  be  in  heaven ;  and 
though  they  would  earnestly  desire  his 
presence  and  aid  to  save  the  city  and 
nation  from  the  Romans,  yet  they 
would  not  be  able  to  obtain  it  —  repre- 
sented here  by  their  not  being  able  to 
23* 


CHAPTER  VII.  209 

that  we  shall  not  find  him  1  will  he 
go  unto  the  dispersed  '^  among  the 


Gentiles,  and  teach  the  Gentiles  ] 

36  What  manner  of  saying  is  this 
that  he  said,  Ye  shall  seeJc  me,  and 
shall  not  find  me :  and  where  I  am, 
thither  ye  cannot  come  1 

37  In  the   last  '^  day,  that  great 
c  Is.n.l2.  Ja.l.l.  1  Pe.l.l.       1  or,  Qreeks. 

d  Le  .23.36. 


come  to  him.  This  does  not  refer  to  their 
individual  salvation,  but  to  the  dehver- 
ance of  their  nation.  It  is  not  true  of 
individual  sinners  that  they  seek  Christ 
in  a  proper  manner,  and  are  not  able  to 
find  him.  But  it  was  true  of  the  Jew- 
ish nation  that  they  loohedfor  the  Mes- 
siah, and  sought  liis  coming  to  deliver 
them,  but  he  did  not  do  it. 

35.  The  dispersed  among  the  Gen- 
tiles. To  the  Jews  scattered  among  the 
Gentiles,  or  hving  in  distant  parts  of  the 
earth.  It  is  well  known  that  at  that 
time  there  were  Jews  dwelling  in  al- 
most every  land.  There  were  multi- 
tudes in  Egypt,  in  Asia  Minor,  in 
Greece,  in  Rome,  &c.,  and  in  all  these 
places  they  had  synagogues.  The  ques- 
tion which  they  asked  was,  whether  he 
would  leave  an  ungrateful  country,  and 
go  into  those  distant  nations,  and  teach 
them.  TT  Gentiles.  In  the  original, 
Greeks.  All  those  who  were  not  Jews 
were  called  Greeks,  because  they  were 
chiefly  acquainted  with  those  Heathens 
only  who  spake  the  Greek  language. 
It  is  remarkable  that  Jesus  returned  no 
answer  to  these  inquiries.  He  rather 
chose  to  turn  off  their  minds  from  a 
speculation  about  the  place  to  which  he 
was  going,  to  the  great  affairs  of  their 
own  personal  salvation. 

37.  In  the  lait  day.  The  eighth^day 
of  the  festival.  IT  That  great  day.  The 
day  of  the  holy  convocation,  or  solemn 
assembly.  Lev.  xxiii.  36.  This  seems 
to  have  been  called  the  great  day,  1st. 
Because  of  the  solemn  assembly,  and 
because  it  was  the  closing  scene.  _  2d. 
Because,  according  to  their  traditions, 
on  the  previous  days  they  oftered  sacri- 
fices for  the  Heathen  nations  as  well  as 
for  themselves,  but  on  this  day  for  the 
Jews  only.  — Li ghtfoot.  3d.  Because, 
on  this  day,  they  abstained  from  all  ser- 
vile labor  (Lev.  xxiii.  39),  and  regarded 
it  as  a  holy  day.  4th.  On  this  day  they 
finished  the  reading  (i  the  law,  which 


270 


JOHN. 


[A.  D.  32. 


day  of  the   feast,  Jesus  stood  and 
cried,  saying.  If  "  any  man  thirst, 
let  him  come  unto  me  and  drink. 
fflls.55.1.  Re.22.17. 

they  commenced  at  the  beginning  of 
the  feast.  5th.  Because  on  this  day 
probably  occurred  the  ceremony  of 
drawing  water  from  the  pool  of  Siloam. 
On  the  last  day  of  the  feast  it  was  cus- 
tomary to  perform  a  solemn  ceremony 
in  this  manner  :  The  priest  filled  a  gol- 
den phial  with  water  from  the  fount  of 
Siloam  (see  Note,  John  ix.  7.),  which 
was  borne  with  great  solemnity,  attend- 
ed with  the  clangor  of  trumpets,  through 
the  gate  of  the  temple;  and,  being  mix- 
ed whh  wine,  was  poured  on  the  sacri- 
fice on  the  altar.  What  was  the  origin 
of  this  custom  is  unknowTi.  Some  sup- 
pose, and  not  improbably,  that  it  arose 
from  an  improper  understanding  of  the 
passage  in  Isa.  xii.  3  :  "  With  joy  shall 
ye  draw  water  out  of  the  wells  of  salva- 
tion." It  is  certain  that  no  such  cere- 
mony is  commanded  by  Moses.  It  is 
supposed  to  be  probable  that  Jesus  stood 
and  cried  while  they  were  performing 
this  ceremony,  that  he  might,  1st,  illus- 
trale  the  nature  of  his  doctrine  by  this ; 
and,  2d,  call  off  their  attention  from  a 
rite  that  was  uncommanded,  and  that 
could  not  confer  eternal  hfe.  ^  Jesus 
stood.  In  the  temple,  in  the  midst  of 
thousands  of  the  people.  ^  If  any  man 
Vnirst.  Spiritually.  If  any  man  feels 
his  need  of  salvation.  See  John  iv.  13, 
14.  Matt.  V.  6.  Rev.  xxii.  17.  The 
invitation  is  full  and  free  to  all.  ^  Let 
him  come  unto  me,  &LC.  Instead  of  de- 
pending on  this  ceremony  of  drawing 
water,  let  him  come  to  me,  the  Messiah, 
and  he  shallfind  an  ever-abundant  supply 
for  all  the  wants  of  his  immortal  soul. 

38.  He  that  believelh  on  me.  He  that 
acknowledges  me  as  the  Messiah,  and 
trusts  in  me  for  salvation.  ^ As  the 
scripture  hath  said.  This  is  a  difficult 
expression,  from  the  fact  that  no  such 
expression  as  ibUows  is  to  be  found  lite- 
rally in  the  Old  Testament.  Some 
have  proposed  to  connect  it  with  what 
precedes:  'He  that  believcth  on  me, 
as  the  Old  Testament  has  commanded, 
or  required.'  But  to  this  there  are  many 
objections.  The  natural  and  obvious 
meaning  here  is  doubtless  the  true  one  ; 
and  Jesus  probably  intended  to  say,  not 
that  there  was  any  particular  place  in 


38  He  that  believeth  on  me,  as  the 
Scripture  hath  said,  out  *  of  his  belly 
shall  flow  rivers  of  living  water. 
b  Pr.18.4.  Is.58.11.  c.4.14. 


the  Old  Testament  that  affirmed  this 
in  so  many  words,  but  that  this  was  the 
substance  of  what  the  scriptures  taught, 
or  this  was  the  spirit  of  their  declara- 
tions. Hence  the  Syriac  translates  it  in 
the  plural  —  the  scriptures.  Probably 
there  is  a  reference  more  particularl3'to 
Isa.  Iviii.  11,  than  to  any  other  single 
passage  :  "  Thou  shalt  be  hke  a  water- 
ed garden,  and  like  a  spring  of  water, 
whose  waters  fail  not."  See  also  Isa. 
xliv.  3,  4;  Joel  iii.  18.  1i  Out  of  hi* 
belly.  Out  of  his  midst,  or  out  of  his 
heart.  The  word  belly  is  often  put  for 
the  midst  of  a  thing,  the  centre,  and  the 
heart.  Matt.  xii.  40.  It  means,  here, 
that  from  the  man  shall  flow ;  that  is, 
his  piety  shall  be  of  such  a  nature  that 
it  shall  extend  its  blessings  to  others : 
it  shall  be  hke  a  running  fountain — per- 
haps in  allusion  to  statues,  or  ornament- 
ed reservoirs  in  gardens,  in  which  pipea 
were  placed,  from  which  water  waa 
continually  flowing.  The  Jews  used 
the  same  figure:  "His  two  reins  are 
hke  fountains  of  water,  from  which  the 
law  flows."  And  again:  "When  a 
man  turns  himself  to  the  Lord,  he  shall 
be  as  a  fountain  filled  with  living  water, 
and  his  streams  shall  flow  to  all  the 
nations  and  tribes  of  men." — Kuinoel. 
H  Rivers.  This  word  is  used  to  express 
abundance,  or  a  full  supply.  It  means, 
that  those  who  are  Christians  shall  dif- 
fuse large,  and  liberal,  and  constant 
blessings  on  their  fellow-men.  And  aa 
Jesus  immediately  explains  it,  that  they 
shall  be  the  instruments  by  which  the 
Holy  Spirit  shall  be  poured  down  on  the 
world.  *i Living  water.  Fountains,  ever- 
flowing  streams.  That  is,  the  gospel 
shall  be  constant  and  life-giving  in  its 
blessings.  We  learn  here,  1st.  That  it 
is  the  nature  of  Christian  piety  to  be 
diffiisive.  2d.  That  no  man  can  believe 
on  Jesus  who  does  not  desire  that  others 
should  also,  and  who  will  not  seek  it. 
3d.  That  the  desire  is  large  and  liberal 
— that  the  Christian  desires  the  salva- 
tion of  all  the  W'orld.  4th.  That  the 
faith  of  the  believer  is  to  be  connected 
with  the  influence  of  the  Holy  Spint, 
and  i?i  that  v:ay  Christians  are  to  be 
i  like  rivers  of  living  water. 


A.  D  32.] 


CHAPTER  VII. 


271 


39  (But   this   he  spake  of  the  °  I  of    Bethlehem,  i  where    David   « 


Spirit,  which  they  that  believe  on 
him  should  receive :  for  the  Holy- 
Ghost  was  not  yet  given ;  be- 
cause that  Jesus  was  not  yet  g-lo- 
rified.) 

40  Many  of  the  people  therefore, 
when  they  heard  this  sayin^,  said. 
Of  a  truth  this  is  the  Prophet  ^ 

41  Others  said,  This  is  the  ' 
Christ.  But  some  said.  Shall  ^ 
Christ  come  out  of  Galilee  1 

42  Hath  not  the  Scripture  said. 
That  Christ  *  cometh  of  the  seed 
of  David,    and   out   of    the    town 


a  Is.44.3.  Joel  2.28.  c.l6.' 
18.1.5,18.  C.6. 14.    c  €.4.42.  6. 


.Ac.2.17,33.    6De. 
i9.  ^c.l.46.ver.52. 


39.  Of  the  Spirit.  Of  the  Holy 
Spirit,  that  should  be  sent  down  to  at- 
tend their  preaching,  and  to  convert 
sinners,  ^  Was  not  yet  given.  Was 
not  given  in  such  full  and  large  mea- 
sures as  should  be  after  Jesus  had  as- 
cended to  heaven.  Certain  measures 
of  the  influences  of  the  Spirit  had  been 
always  given  in  the  conversion  and 
eanctification  of  the  ancient  saints  and 
prophets.  But  thai  abu?idant  and /kU 
effusion  which  the  apostles  were  per- 
mitted afterwards  to  behold  had  not  yet 
been  given.  See  Acts  ii.,  x.  44,  45. 
^  Jestts  was  not  yet  glorified.  Jesus 
had  not  yet  ascended  to  heaven — to  the 

flory  and  honor  that  a\vaited  him  there. 
t  was  a  part  of  the  arrangement  in  the 
work  of  redemption  that  the  influences 
of  the  Holy  Spirit  should  descend 
chiefly  after  the  death  of  Jesus,  as  that 
death  was  the  procuring  cause  of  this 
great  blessing.  Hence  he  said,  (Joim 
xvi.  7),  "  It  is  expedient  for  you  that  I 
go  away;  for  n  I  go  not  away,  the 
Comforter  will  not  come  unto  you  ;  but 
if  I  depart,  I  will  send  him  unto  you." 
See  also  ver.  8 — 12,  and  ch.  xiv.  15,  16, 
26.     Compare  Eph.  iv.  8,  9,  10,  11. 

40.  The  prophet.  That  is,  the  pro- 
phet whom  thev  e.xpected  to  pfecpde  the 
coming  of  the  Me?;siah,  either  Elijah  or 
Jeremiah.     See  i\Iatt.  xvi.  14. 

41.  4-:.  See  Matt.  ii.  4—6.  ^  Where 
David  was.     1  Sam.  xvi.  1 — 4. 

45,  46.  The  officers.  Those  who  had 
been  appointed  (ver.  32)  to  take  him. 
It  seems  that  Jesus  was  in  the  midst 
ftf  the  people,   addressing  them,    and 


was. 

43  So  there  was  a  division  among 
the  people  because  of  him. 

44  And  some  of  them  would 
have  taken  him  ;  but  no  man  laid 
hands  on  him. 

45  Then  came  the  officers  to  the 
chief  priests  and  Pharisees ;  and 
they  said  unto  them.  Why  have  ye 
not  brought  him  ? 

46  The  officers  answered.  Never 
*  man  spake  like  this  man. 

47  Then  answered  them  the 
Pharisees,  Are  ye  also  deceived  1 

ePs.132.11.  Je.23.5.  /Mi.5.2.  Lu.2.4. 
5"  1  Sa.]6.1,5.      ALU  .4.22. 

that  they  happened  to  come  at  the  very 
time  in  which  he  was  speaking.  They 
were  so  impressed  and  awed  with  what 
he  said,  that  they  dared  not  to  take 
him. — There  have  been  few  instances 
of  eloquence  Uke  this.  His  speaking 
had  so  much  evidence  of  truth,  so  much 
proof  that  he  was  from^  God,  and  was 
so  impressive  and  persuasive,  that  they 
were  convinced  of  his  innocence,  and 
they  dared  not  touch  him  to  execute 
their  commissioru  We  have  here,  1st. 
A  remarkable  testimony  to  the  com- 
manding eloquence  and  truth  of  Jesus. 
2d-  Wicked  men  may  be  awed  and  re- 
strained by  the  presence  of  a  good  man, 
and  by  the  evidence  that  he  speaks  that 
which  is  true.  3d.  God  can  preserve 
his  friends.  Here  were  men  sent  for  a 
particular  purpose.  They  were  armed 
with  power.  They  were  commissioned 
by  the  highest  authorhy  of  the  nation. 
On  the  other  hand,  Jesus  was  without 
arms  or  armies,  and  without  external 
protection.  Yet,  in  a  manner  which 
the  officers  and  the  high  priests  would 
have  little  expected,  he  was  preserved. 
So,  in  ways  vje  little  expect,  God  will 
defend  and  deliver  us,  when  in  the 
midst  of  danger.  4th.  No  prophet, 
apostle,  or  minister,  has  ever  spokeo 
the  truth  with  as  much  power,  grace 
and  beauty,  as  Jesus.  It  should  bo 
ours,  therefore,  to  listen  to  his  words, 
and  to  sit  at  his  feet  and  learn  heavenly 
wisdom. 

47.  Arc  ve  also  deceived?  They  snt 
down  the  claims  of  Jesus  as  of  course 
an  imposture.     They  did  not  examine. 


272 


JOHN. 


[A.  D.  S2. 


48  Have  any  of  the  nilers  •  or  of 
the  Pharisees  believed  on  him  ] 

49  But  this  people,  who  knoweth 
not  the  law,  are  cursed. 

a  Je.5.4^.  c.12.42.  1  Cor.1.28. 

but  were,  like  thousands,  determined 
to  believe  that  he  was  a  deceiver. 
Hence  they  did  not  ask  them  whether 
they  were  convinced,  or  had  seen  evi- 
dence that  he  was  the  Messiah  ;  but 
with  mingled  contempt,  and  envy,  and 
anger,  asked  if  they  were  also  deluded. 
Thus  many  assume  religion  to  be  an 
imposture  :  and  when  one  becomes  a 
Christian,  they  assume  at  once  that  he 
is  deceived  ;  that  he  is  the  victim  of 
foohsh  creduUty  or  superstition,  and 
treat  him  with  ridicule  or  scorn.  Can- 
dor would  require  them  to  inquire 
whether  such  changes  were  not  proof 
of  the  power  axi^  truth  of  the  gospel,  as 
candor  in  the  case  of  the  rulers  required 
them  to  inquire  whether  Jesus  had  not 
given  them  evidence  that  he  was  from 
God. 

48.  T^e  rulers.  The  members  of 
the  sanhedrim,  who  were  supposed  to 
have  control  over  the  religious  rites  and 
doctrines  of  the  nation.  ^  The  Phari- 
sees. The  sect  possessing  wealth,  and 
office,  and  power.  The  name  Phari- 
sees sometimes  denotes  those  who  were 
high  in  honor  and  authority.  This 
shows  the  rule  by  which  they  judged 
of  religion  :  1st.  They  claimed  the  right 
of  regulating  the  doctrines  and  rites  of 
religion.  2d.  They  repressed  the  liberty 
of  private  judgment,  stifled  investiga- 
tion, assumed  that  a  nexo  doctrine  mv-st 
be  heresy,  and  labored  to  keep  the 
people  in  inglorious  bondage.  3d.  They 
treated  the  new  doctrine  of  Jesus  with 
contempt,  and  thus  attempted  to  put  it 
down,  not  by  argument,  but  by  con- 
tempt, and  especially  because  it  was 
embraced  by  the  common  people.  This 
is  the  way  in  which  doctrines  contrary 
to  the  truth  of  God  have  been  uniformly 
supported  in  the  world  ;  this  is  the  way 
in  which  new  views  of  truth  are  met, 
and  this  the  way  in  which  those  in  ec- 
clesiastical power  often  attempt  to  lord 
it  over  God's  kerifafre,  and  to  repress 
the  inves'igation  of  the  Bible. 

49.  This  people.  The  word  here 
translated  people  is  the  one  commonly 
rendered  the  multitude.  It  is  a  word 
expressive  of  contempt,  or,  as  we  would 


50  Nicodemus  saith  unto  them 
(*  he  that  came  ^  to  Jesus  by  night, 
being  one  of  them,) 


b  c.3.2.        1  to  him. 


say,  the  rabble.  It  denotes  the  scorn 
which  they  felt  that  the  people  should 
presume  to  judge  for  themselves  in  n 
case  pertaining  fo  their  own  salvation. 
^  Who  knoweth  not  the  law.  Who  have 
not  been  instructed  in  the  schools  of 
the  Pharisees,  arid  been  taught  to  in- 
terpret the  Old  Testament  as  they  had. 
They  supposed  that  any  who  believed 
on  the  humble  and  despised  Jesus 
must  be  of  course  ignorant  of  the  true 
doctrines  of  the  Old  Testament,  as  they 
held  that  a  very  different  Messiah  from 
him  was  foretold.  Many  instances  are 
preserved  in  the  writings  of  the  Jews 
of  the  great  contempt  in  which  the 
Pharisees  held  the  common  people.  It 
m.ay  here  be  remarked  that  Christianhy 
is  the  only  system  of  religion  ever  pre- 
sented to  man  that  in  a  proper  manner 
regarded  the  poor,  the  ignorant,  and 
the  needy.  Philosophers  and  Phari- 
sees, in  all  ages,  have  looked  on  them 
with  contempt.  ^  Are  cursed.  Are 
execrable ;  are  of  no  account ;  are 
worthy  only  of  contempt  and  perdition. 
Some  suppose  that  there  is  reference 
here  to  their  being  worthy  to  be  cut  oft' 
from  the  people  for  believing  on  him, 
or  worthy  to  be  put  out  of  the  syna- 
gogue. Se<  ch.  Lx.  22.  But  it  seems 
to  be  an  expression  only  of  eoutempt  ; 
a  declaration  that  they  were  a  rabble, 
ignorant,  unworthy  of  notice,  and  going 
to  ruin.  Observe  however,  1st.  That 
of  this  despised  people  were  chosen 
most  of  those  who  became  Christians 
2d.  That  if  the  people  were  ignorant, 
it  was  the  fault  of  the  Pharisees  and 
rulers.  It  wfis  their  business  to  see 
that  they  were  taught.  3d.  There  is 
no  way  so  common  of  attempting  to 
oppose  Christianity  as  by  ridiculing  its 
friends  as  poor,  and  ignorant,  and  weak, 
and  credulous.  As  well  might  food, 
and  raiment,  and  friendship,  and  patriot- 
ism, be  held  in  contempt  because  the 
poor  need  the  one,  or  possess  the  other. 
50.  Nicodemus.  See  ch.  iii.  1.  ^  One 
of  them.  That  is,  one  of  the  great  coun- 
cil, or  sanhedrim.  God  often  places 
one  or  more  pious  men  in  legislative  as- 
semblies to  vindicite  his  honor  and  his 


A.  D.  32.] 


CHAPTER  VIII. 


273 


51  Doth  "  our  law  judge  any  man 
before  it  hear  him,  and  know  what 
he  doeth  % 

52  They  answered  and  said  unto 
him,  Art  thou  also  of  Galilee  ] 
Search  and  look  :  for  out  of  Galilee 
*  ariseth  no  prophet. 

53  And  every  man  went  unto  his 
own  house. 

CHAPTER  Vm. 

JESUS  went  unto  the  Mount  of 
Olives. 

aDe.17.8.  Pr.18.13.      6Is.9.1,2. 


law.  And  he  often  gives  a  man  grace 
on  such  occasions  boldly  to  defend  his 
cause,  to  put  men  upon  their  proof  ,  and 
to  confound  the  proud  and  the  domineer- 
ing. We  see  in  this  case,  also,  that  a 
man,  at  one  time  timid  and  fearful,  may 
on  other  occasions  be  bold,  and  fear- 
lessly defend  the  truth  as  it  is  in  Jesus. 
This  example  should  lead  every  man 
entrusted  with  authority  or  office,  fear- 
lessly to  defend  the  truth  of  God  :  and 
when  the  rich  and  the  mighty  are  pour- 
ing contempt  on  Jesus  and  his  cause, 
to  stand  forth  as  its  fearless  defender. 

51.  Doth  our  law,  &c.  The  law  re- 
quired justice  to  be  done,  and  gave 
every  man  an  opportunity  of  a  fair  and 
impartial  trial.  Lev.  xix.  15,  16.  Ex. 
xxiii.  1,2.  Deut.  xix.  15,  18.  Tiieir 
condemnation  of  Jesus  was  a  violation 
of  every  rule  of  right.  He  was  not  ar- 
raigned ;  was  not  heard  in  self-defence, 
and  not  a  single  witness  was  adduced. 
Nicodemus  demanded  that  justice 
should  be  done,  and  that  he  should  not 
be  condemned  until  he  had  had  a  fair 
trial.  Every  man  should  be  presumed 
to  be  innocent  until  he  is  proved  to  be 
guilty.  I'his  is  a  maxim  of  law,  and 
this  is  a  most  just  and  proper  precept  in 
our  judgments  in  private  life. 

52.  Art  thou  also  of  Galilee  t  Here 
is  another  expression  of  contempt.  To 
be  a  Galilean  was  a  term  of  the  highest 
reproach.  They  knew  well  he  was  not 
of  GaUlee,  but  they  meant  to  ask  whe- 
ther he  also  had  become  a  follower  of 
the  despised  Galilean.  Ridicule  is  not 
argument,  and  there  is  no  demonstra- 
tion in  a  jibe  ;  but  unhappily  this  is  the 
only  weapon  whicii  the  proud  and 
haughty  often  use  in  opposing  religion. 
^  Ariseth  no  prophet.  That  is,  there  is 
no  prediction  that  any  prophet  should 


2  And  early  in  the  morning  he 
came  again  into  the  temple,  and  all 
the  people  came  unto  him ;  and  he 
sat  down,  and  taught  them. 

3  And  the  scribes  and  Pharisees 
brought  unto  him  a  woman  taken 
in  adultery  ;  and  when  they  had  set 
her  in  the  midst, 

4  They  say  unto  him,  Master, 
this  woman  was  taken  in  adultery, 
in  the  very  act. 

5  Now  "  Moses  in  the  law  com- 

c  Le.20.10. 


come  out  of  Galilee,  and  especially  no 
prophet  that  was  to  attend  or  precede 
the  Messiah.  Compare  John  i.  4G. 
They  assumed,  therefore,  that  Jesua 
could  not  be  the  Christ. 

53.  And  every  man,  &c.  There  ia 
every  mark  of  confusion  and  disorder  in 
this  breaking  up  of  the  sanhedrim.  It 
is  possible  that  some  of  the  Sadducees 
might  have  joined  Nicodemus  in  oppo 
sing  the  Pharisees,  and  thus  increased 
the  disorder.  It  is  a  most  instructive 
and  melancholy  exhibition  of  the  influ- 
ence of  pride,  envy,  contempt,  and 
anger,  when  brought  to  bear  on  an  in- 
quiry, and  when  they  are  manifestly 
opposed  to  candor,  to  argument,  and  to 
truth.  So  wild  and  furious  are  the  pas- 
sions of  men  when  they  oppose  the  per- 
son and  claims  of  the  Son  of  God  I  It 
is  remarkable,  too,  how  God  accom- 
plishes his  purposes.  They  wished  to 
destroy  Jesus.  God  suffered  their  pas- 
sions to  be  excited,  a  tumult  to  ensue, 
the  assembly  thus  to  break  up  in  dis- 
order, and  Jesus  to  be  safe,  for  his  time 
had  not  yet  come.  ' '  The  wrath  of  man 
shall  praise  him :  the  remainder  of  wrath 
shall  he  restrain."     Ps.  Ixxvi.  10. 

CHAPTER  Vni. 

1.  Mount  of  Olives.  The  mountain 
about  a  mile  directlv  east  of  Jerusalem. 
See  Note,  Matt.  xxi.  1.  This  was  the 
place  in  which  he  probably  often  passed 
the  night  when  cittending  the  feasts  at 
Jerusalem.  The  garden  of  Gethsemane, 
to  which  he  was  accustomed  to  resort 
(ch.  xviii.  2),  was  on  the  western  side 
of  that  mountain  ;  and  Bethany,  the 
abode  of  Martha  and  Mary,  on  its  east 
side  (ch.  xi.  1). 

5.  Moses,  in  the  lata,  «S6C.  The  pun- 
ishment of    adultery   commanded  by 


274 


JOHN. 


[A.  D.  32. 


manded    us,    that   such   should 
stoned  :  but  Avhat  sayest  thou  1 

6  This-  they  said  tempting  him, 
that  they  might  have  to  accuse  him. 
But  Jesus  stooped  down,  and  with 
his  finger  wrote  on.  the  ground,  as 
thoiiirh  ht  heard  ihem  not. 


be  !  7  So  when  they  continued  asking 
him,  he  lifted  up  himself,  and  said 
unto  them,  He  that  is  without  sin 
among  you,  "  let  him  first  cast  a 
stone  at  her. 

8  And  again  he  stooped  down, 
and  wrote  on  the  ground. 
a  De.17.7.  Ro.2.1,22. 


Moses  was  death.  Lev.  xx.  10.  Dent, 
xxii.  22.  The  particular  manner  of  the 
death  was  not  specified  in  the  law. 
The  Jews  had  themselves,  in  the  time 
of  Christ,  determined  that  the  mode 
should  be  by  stoning.  See  this  de- 
scribed in  the  Notes  on  Matt.  xxi.  35, 
44.  The  punishment  for  adultery  va- 
ried. In  some  cases  it  was  strangling. 
In  the  time  of  Ezekiel  (ch.  xvi.  38 — 40) 
it  was  stoning,  and  being  thrust  through 
with  a  sword.  If  the  adulteress  was 
the  daughter  of  a  priest,  the  punishment 
was  being  burned  to  death. 

6.  Teinpting  him.  Trying  him,  or 
laying  a  pian  that  they  might  have  oc- 
casion to  accuse  him.  If  he  decided 
the  case,  they  expected  to  be  able  to 
bring  an  accusation  against  him.  For 
if  he  decided  that  she  ought  to  die,  they 
might  accuse  him  of  claiming  power 
which  belonged  to  the  Romans  —  the 
power  of  hfe  and  death.  They  might 
allege  that  it  was  not  the  giving  an  opi- 
nion about  an  abstract  case,  but  that  she 
was  formally  before  him,  tliat  he  de- 
cided her  cose  judicially ,  and  that  with- 
out authority  or  form  "  of  trial.  If  he 
decided  otherwise,  they  would  have  al- 
leged that  he  denied  the  authority  of 
the  law,  and  that  it  was  lus  intention  to 
abrogate  it.  They  had  had  a  contro- 
versy with  him  about  the  authority  of 
the  sabbath,  and  they  perhaps  supposed 
that  he  would  decide  this  case  as  he  did 
that — against  them.  It  may  be  farther 
added,  that  they  knew  that  Jesus  ad- 
mitted publicans  and  sinners  to  eat  with 
him  ;  that  one  of  their  charges  was  that 
he  was  friendly  to  sinners  (see  Luke  xv. 
2) ;  and  they  wished,  doubtless,  to  make 
it  appear  that  he  was  gluttonous,  and  a' 
winc-hihher,  and  a  friend  of  sinners,  and 
disposed  to  relax  all  the  laws  of"  mo- 
rality, even  in  the  case  of  adultery. 
Seldom  was  there  a  plan  more  artfully 
laid,  and  never  was  more  wisdom  anil 
knowledge  of  human  nature  displayed 
than  in  the  manner  in  which  it  was  met. 


1^  Wrote  071  the  ground.  This  took  place 
in  the  teravle.  The  "ground,"  here, 
means  \h.e  pavement ,  or  the  dust  on  the 
pavement.  By  this,  Jesus  showed  them 
clearly  that  he  was  not  solicitous  to  pro- 
nounce an  opinion  in  the  case,  and  that 
it  was  not  his  wish  or  intention  to  inter- 
meddle witli  the  civil  affairs  of  the  na- 
tion. liJs  though  lie  heard  them  not. 
This  is  added  by  the  translators.  It  is 
not  in  the  original,  and  should  not  have 
been  added.  There  is  no  intimation  in 
the  original — as  it  seems  to  be  implied 
by  this  addition — that  the  object  was  to 
j  convey  the  impression  that  he  did  not 
j  hear  them.  What  was  his  object  is 
j  unknown — and  conjecture  is  useless. 
I  The  most  probable  reason  seems  to  be 
that  he  did  jiot  wish  to  intermeddle  ; 
that  he  designed  to  show  no  solichude 
to  decide  the  case  ;  and  that  he  did  not, 
mean  to  decide  it  unless  he  was  cou 
sirai?ied  to. 

7.  They  co7)iimiedas}iing  him.  They 
pressed  the  question  upon  him.  They 
were  determined  to  extort  an  answer 
from  him,  and  showed  a  perseverance 
in  evil  v.'hich  has  been  unhappily  often 
infitated.  ^ /s  tcithout  sin.  That  is, 
without  this  particular  sin;  he  who  has 
not  himself  been  guilty  of  this  very 
crime — for  in  this  place  the  connexion 
evidently  demands  this  meaning.  ^  Let 
him  first  cast  a  stone  at  her.  In  the  pun- 
ishment by  death,  one  of  the  witnesses 
threw  the  culprit  from  the  scaffold,  and 
the  other  threw  the  first  stone,  or  rolled 
down  a  stone  to  crush  him.  See  Deut. 
xvii.  6,  7.  This  was  in  order  that  the 
witness  might  feel  his  responsibihty  in 
giving  evidence,  as  he  was  also  to  be 
the  executioner.  Jesus,  therefore,  put 
them  to  the  test.  Witho  it  pronouncing 
on  her  case,  he  directed  them  if  any 
of  them  were  innocent  to  perform  the 
office  of  executioner.  This  was  said 
evidently  well  knowing  their  guilt,  and 
well  knowing  that  no  one  would  dare 
to  do  it. 


A.  D.  83.] 

9  And  they  which  heard  z7,  be- 
ing convicted  by  their  own  con- 
science, went  out  one  by  one,  be- 
ginning at  the  eldest,  even  unto  the 
last;  and  Jesus  was  left  alone, 
and  the  woman  standing  in  the 
midst. 

10  When  Jesus  had  lifted  up 
himself,  and  saw  none  but  the  wo- 
man, he  said  unto  her,  Woman, 
where  are  those  thine .  accusers  1 
hath  no  man  condemned  thee  ] 

a  c.3.17.        b  c.5.14. 

9.  The  eldest.  As  being  conscious  of 
more  sins,  and  being  desirous  to  leave 
the  Lord  Jesus.  The  word  eldest  here 
probably  refers  not  to  age  but  to  honor. 
From  those  who  were  in  highest  repu- 
tation to  the  lowest  in  rank.  This  con- 
sciousness of  crime  showed  that  the 
state  of  the  public  morals  was  exceed- 
ingly corrupt,  and  justified  the  declara- 
tion of  Jesus  that  it  was  an  adulterous 
and  wicked  generation.  Matt.  xvi.  4. 
^  Alone.  Jesus  only  was  left  with  the 
woman,  &.C.  '^  In  the  midst.  Her  cc- 
eusers  had  gone  out,  and  left  Jesus  and 
the  woman.  But  it  is  by  no  means 
probable  that  the  people  had  left  them, 
and  as  this  was  in  the  temple  on  a  pub- 
lic occasion,  they  were  doubtless  sur- 
rounded still  by  many.  This  is  evident 
from  the  fact  that  Jesus  immediately 
(ver.  12)  addressed  a  discourse  to  the 
people  present. 

10.  No  man  condemned  thee  ?  Jesus 
had  directed  them,  if  innocent,  to  cast 
a  stone,  thus  to  condemn  her,  or  to  use 
the  power  which  he  gave  them  to  con- 
demn her.  No  one  of  them  had  done 
that.  They  had  accused  her,  but  they 
had  not  proceeded  to  the  act  expressive 
o{  judicial  condemnation. 

11.  Neither  do  I  condemn  thee.  This 
is  evidently  to  be  taken  in  the  sense  of 
judicial  condemnation,  or  of  passing 
sentence  as  a  magistrate  ;  for  this  was 
what  they  had  arraigned  her  for.  It  was 
not  to  obtain  \i\?.  opinion  about  aduhery, 
6ut  to  obtain  the  condemnation  of  this 
woman.  As  he  claimed  no  civil  autho- 
lify,  he  said  that  he  did  not  exercise  it, 
itnd  should  not  condemn  her  to  die.  In 
^his  sense  the  word  is  used  in  the  pre- 
vious verse,  and  this  is  the  only  sense 
which  the  passage  demands.  Besides, 
what  follow  i  shows  that  this  was  his 


CHAPTER  VIII. 


275 


1 1  She  said.  No  man.  Lord.  And 
Jesus  said  unto  her,  Neither  do  I 
condemn  "  thee  :  go,  and  sin  ^  no 
more. 

12  Then  spake  Jesus  again  unto 
them,  saying,  I  "  am  the  light  of 
the  world :  he  that  ■*  followeth  me 
shall  not  walk  in  darkness,  but  shall 
have  the  light  of  life. 

13  The  Pharisees  therefore  said 
unto  him.  Thou  *  bearest  record  of 
thyself;  thy  record  is  not  true. 

cc.1.4.  9.5.      «i  c.  12.35,46.      c  c.5.31. 


meaning.  IT  Go,  and  sin  no  more.  Yow 
have  sinned.  You  have  been  detected 
and  accused.  The  sin  is  great.  But  I 
do  not  claim  power  to  condemn  you  to 
die,  and  as  your  accusers  have  left  you, 
my  direction  to  you  is  that  you  sin  no 
more.  This  passage,  therefore,  teacheo 
us :  1st.  That  Jesus  claimed  no  civil 
authority.  2d.  That  he  regarded  the 
action  of  which  they  accused  her  as  sin. 
3d.  That  he  knew  the  hearts  and  lives 
of  men.  4th.  That  men  are  often  very 
zealous  in  accusing  others  of  that  of 
which  they  themselves  are  guilty.  And, 
5th.  That  Jesus  was  endowed  with 
wonderful  wisdom  in  meeting  the  de- 
vices of  his  enemies,  and  eluding  their 
deep-laid  plans  to  involve  him  in  ruin. 

It  should  be  added  that  this  passage, 
together  Mith  the  last  verse  of  the  pre- 
ceding chapter,  has  been  by  many  critics 
thought  to  be  spurious.  It  is  wanting 
in  many  of  the  ancient  manuscripts  and 
versions,  and  has  been  rejected  by  Eras- 
mus, Calvin,  Beza,  Grotius,  Wetstein, 
Tittman,  Knapp,  and  many  others.  It 
is  not  easy  to  decide  the  question  whe- 
ther it  be  a  genuine  part  of  the  New 
Testament  or  not.  Some  have  supposed 
that  it  was  not  written  by  the  evange- 
lists, but  was  often  related  by  them,  and 
that  after  a  time  it  was  recorded,  and 
introduced  by  Papias  into  the  sacred 
text. 

12.  /  am  the  light  of  the  world.  See 
Note  on  ch.  i.  4,  9. 

13.  Thou  hear  est  record  of  thyself. 
Thou  art  a  witness  for  thyself,  or  in  thy 
own  case.  See  ch.  v.  31.  The  law  re- 
quired two  witnesses  in  a  criminal  case, 
and  they  alleged  that  as  the  only  evi- 
dence which  Jesus  had  was  his  own  as- 
sertion, it  could  not  be  entitled  to  behef. 

i  V/j  tiot  true.     Is  not  worthy  of  belief 


276 


JOHN.  [A.  D.  32. 


14  Jesus  answered  and  said  unto 
them,  Though  I  bear  record  of  my- 
self, yet  my  record  is  true  :  for  I 
know  whence  I  came,  and  whither 
I  go ;  but  "  ye  cannot  tell  whence  I 
come,  and  whither  I  go. 

15  Ye  judge  after  the  flesh;  1  ^ 
judge  no  man. 

a  c.7.28.  9.29,30.      b  c.3.17r  12.47. 


or  is  not  substantiated  by  sufficient  evi- 
dence. 

14.  Jesus  answered,  &c.  To  this 
objection  Jesus  replied  by  saying,  first, 
tliat  the  case  was  such  as  that  his  testi- 
mony alone  ought  to  be  received  ;  and 
secondly,  that  he  had  the  evidence  given 
him  by  his  Father,  Though  in  common 
life,  in  courts  and  in  mere  human  trans- 
actions, it  was  tme  that  a  man  ought 
not  to  give  evidence  in  his  own  case,  yet 
in  this  instance  such  was  the  nature  of 
the  case  that  his  word  was  worthy  to  be 
beheved.  ^My  record.  My  evidence, 
my  testimony.  '^\  Is  true.  Is  worthy 
to  be  believed.  ^  For  I  know  whence  I 
came — hut  ye,  &c.  I  know  by  what 
authority  I  act ;  I  know  by  whom  I  am 
sent,  and  what  commands  were  given 
me  ;  but  you  cannot  determine  this,  for 
you  do  not  know  these  unless  /  testify 
them  to  you.  We  are  to  remember  that 
Jesus  came  not  of  himself  (ch.  vi.  38) ; 
that  he  came  not  to  do  his  own  will,  but 
the  will  of  his  Father.  He  came  as  a 
witness  of  those  things  which  he  had 
Been  and  known  (ch.  iii.  11),  and  no  one 
could  judge  of  those  things,  for  no  man 
had  seen  them.  As  he  came  from  hea- 
ven, as  he  knew  his  Father's  will,  as  he 
had  seen  the  eternal  world,  and  known 
the  counsels  of  his  Father,  so  his  testi- 
mony was  worthy  of  confidence.  As 
they  had  not  seen  and  known  these 
things,  they  were  not  quahiied  to  judge. 
An  ambassador  from  a  foreign  court 
knows  the  will  and  purposes  of  the 
sovereign  who  sent  him,  and  is  compe- 
tent to  bear  witness  of  it.  The  court  to 
which  he  is  sent  has  no  way  of  judging 
but  by  his  testimony,  and  he  is  therefore 
competent  to  testify  in  the  case.  Ail 
that  can  be  demanded  is  that  he  give  his 
'redentials  that  he  is  appointed;  and 
this  Jesus  had  done  both  by  the  nature 
of  his  doctrine  and  his  miracles. 

15.  After  the  flesh.  According  to  ap- 
pearance ;  according  to  your  carnal  and 


16  And  yet  if  I  judge,  my  * 
judgment  is  true :  for  '^  I  am  nol 
alone,  but  I  and  the  Father  that  sent 
me. 

17  It  is  also  Vv'ritten  *  in  youi 
law,  that  the  testimony  of  two  mei 
is  true. 

IS  I  am  one  that  bear  witness  of 

e  1  Sa.lU.7.  Ps .45.6,7.  72.2.     d  ver.29.  c.16 
32.       e  De.17.6.  19.15. 


corrupt  mode ;  not  according  to  the 
spiritual  nature  of  the  doctrines.  By 
your  preconceived  opinions  and  preju- 
dices you  are  determined  not  to  believe 
that  I  am  the  Messiah.  IF  J  judge  no 
man.  Jesus  came  not  to  condemn  the 
world  (ch.  iii.  17.)  They  were  in  the 
habit  of  judging  rashly  and  harshly  of 
all.  But  this  was  not  the  purpose  or 
disposition  of  the  Saviour.  This  ex- 
pression is  to  be  understood  as  meaning 
that  he  judged  no  one  after  their  man- 
ner ;  he  did  not  come  to  censure  and 
condemn  men  after  the  appearance,  or  in 
a  harsh,  biassed,  and  unkind  manner. 

16.  Ajid  yet  if  Ijud^e.  If  I  should 
express  my  judgment  ot  men,  or  things. 
He  was  not  limited,  or  forbidden  to  do 
it,  or  restrained  by  any  fear  -that  his 
judgment  would  be  erroneous.  ^  My 
judgment  is  true.  Is  worthy  to  be  re- 
garded. ^  For  I  am  not  alone.  1  con- 
cur with  the  Father  who  hath  sent  me. 
His  judgment  you  admit  would  be  right, 
and  ?/??/'judgment  would  accord  with  his. 
He  was  commissioned  by  his  Father, 
and  his  judgment  would  coincide  with 
all  that  God  had  purposed  or  revealed. 
This  was  shown  by  the  evidence  that 
God  gave  that  he  had  sent  him  into  the 
world. 

17.  In  your  law.  Deut.  xvii.  6;  xix. 
15.  Compare  Matt,  xviii.  16.  This 
related  to  cases  in  which  the  life  of  an 
individual  was  involved.  Jesus  says 
that  if  in  such  a  case  the  testimony  of 
two  men  were  sufficient  to  establish  a 
fact,  his  own  testimony  and  that  of  his 
Father  ought  to  be  esteemed  ample  evi- 
dence in  the  case  of  religious  doctrine. 
^  Ttvo  meft.  If  two  me?i  could  confirm 
a  case,  the  evidence  of  Jesus  and  of 
God  ought  not  to  be  deemed  insufficient. 
^ Is  true.  In  Deut.  "^established.^* 
This  means  the  same  thing.  It  is  con 
firmed  ;  is  worthy  of  belief. 

18.  /  am  one  that  hear  witness  of  my 
self.     In  human  courts  a  man  is  not  o!- 


A.  D.33.) 


CHAPTER  Vm. 


277 


raj'self,  and  the  Father  *  that  sent 
me  beareth  witness  of  me. 

19  Then  said  they  unto  him, 
Where  is  thy  Father "?  Jesus  an- 
swered, Ye  *  neither  know  me,  nor 
my  Father :  if  "  ye  had  known  me, 
ye  should  have  known  my  Father 
filso. 

20  These  words  spake  Jesus  in 

a  c.5.37.  h  ver.55.  c,16.3.  17.25.  c  c.l4. 
7,9.      d  Mar.  12. 41. 

lowed  to  bear  witness  of  himself,  be- 
cause he  has  a  personal  interest  in  the 
ease,  and  the  court  could  have  no  proof 
of  the  impartiality  of  the  evidence. 
But  in  the  case  of  Jesus  it  was  other- 
wise. V/hen  one  has  no  party  ends  to 
serve  ,  when  he  is  wilUng  to  deny  him- 
self; when  he  makes  great  sacrifices ; 
and  when  by  his  hfe  he  gives  every 
evidence  of  sincerity,  his  own  testimo- 
ny may  be  admitted  in  evidence  of  his 
motives  and  designs.  This  was  the 
case  with  Jesus  and  his  apostles.  And 
though  in  a  legal  or  criminal  case  such 
testimony  would  not  be  admitted,  yet 
in  an  argument  on  moral  subjects,  about 
the  will  and  purpose  of  him  who  sent 
him,  it  would  not  be  right  to  reject  the 
testimony  of  one  who  gave  so  many 
proofs  that  he  came  from  God.  ^  The 
Father — beareth  witness  of  me.  By  the 
voice  at  his  baptism,  and  by  the  mira- 
cles which  Jesus  wrought,  as  well  as 
by  the  prophecies  of  the  Old  Testa- 
ment. We  may  here  remark :  1st. 
That  there  is  a  distinction  between  the 
Father  and  the  Son.  They  are  both 
represented  as  bearing  testimony.  Yet, 
2d.  They  are  not  divided.  They  are 
not  diflerent  Beings.  They  bear  testi- 
mony to  the  same  thing,  and  are  one 
in  counsel,  in  plan,  in  essence,  and  in 
glory. 

19.  Where  is  thy  Father  ?  This  qnes- 
lion  was  asked  doubtless  in  derision. 
Jesus  had  often  given  them  to  under- 
stand that  by  his  Father  he  meant  God 
(ch.  v.,  vi).  They  professed  to  be  igno- 
rant of  this,  and  probably  looked  round 
in  contempt  for  his  father,  that  he  might 
adduce  him  as  a  witness  in  the  case. 
^  If  ye  had  known  me,  &c.  If  you  had 
listened  to  my  instructions,  and  had  re- 
ceived me  as  the  Messiah,  you  would 
also  at  the  same  time  have  been  ac- 
quamted  with  God.     We  may  here  ob- 

VoL.  II.  —  24 


the  treasury,  ^  as  he  taught  in  the 
temple :  and  no  man  laid  hands  on 
him ;  for  *  his  hour  was  not  yet 
come. 

21  Then  said  Jesus  again  unto 
them,  I  go  my  way,  and  ye  •'"  shall 
seek  me,  and  ^  shall  die  in  your 
sins  :  whither  I  go,  ye  ''  cannot 
come. 

ec.7.30.  /c.7.34.  ^  Job20.11.  Ps.73.18-20. 
Pr.14.32.  13.C.5.20.     Eph.2.].        A  Lu.  16.26. 


serve:  1st.  The  manner  in  which  Jesus 
answered  thern.  He  gave  no  heed  to 
then- cavil ;  he  was  not  irritatedhy  their 
contempt ;  he  preserved  his  dignity,  and 
gave  them  an  answer  worthy  of  the  Son 
of  God.  2d.  We  should  meet  the  cavz'Zs 
and  sneers  of  sinners  in  the  same  man- 
ner. We  should  not  render  railing  for 
railing,  but  "  in  meekness  instruct  those 
that  oppose  themselves,  if  God  perad- 
venture  will  give  them  repentance  to  the 
acknowledging  of  the  truth."  2  Tim. 
ii.  25.  3d.  The  way  to  know  God  is  to 
know  Jesus  Christ.  "  No  man  hath 
seen  God  at  any  time.  The  only  be- 
gotten Son  who  is  in  the  bosom  of  the 
Father  he  hath  declared  him."  John 
i.  18.  No  sinner  can  have  just  views  of 
God  but  in  Jesus  Christ.    2  Cor.  iv.  6. 

20.  T?ie  treasury.  See  Note,  Matt, 
xxi.  12.  IT  His  hour  was  not  yet  come. 
The  time  for  him  to  die  had  not  yet  ar- 
rived, and  God  restrained  theni,  and 
kept  his  life.  This  proves  that  God  has 
power  over  wicked  men  to  keep  them 
and  control  them,  and  to  make  them 
accomplish  his  own  purposes. 

21.  I  go  my  way.  See  Note,  ch.  vii. 
33.  ^  Ye  shall  die  in  your  sins.  That 
is,  you  will  seek  the  Messiah.  You 
will  desire  his  coming.  But  the  Messiah 
that  yozi  expect  will  not  come,  and  as 
you  have  rejected  me,  and  there  is  no 
other  Saviour,  you  must  die  in  your 
sins.  You  will  die  unpardoned,  and  as 
you  did  not  seek  me  where  you  might 
find  me,  you  cannot  come  where  I  shall 
be.  Observe,  1st.  All  those  who  reject 
the  Lord  Jesus  must  die  unforgiven. 
There  is  no  way  of  salvation  but  by 
him.  See  Notes  on  Acts  iv.  12.  2d. 
There  will  be  a  time  when  sinners  will 
seek  for  a  Saviour,  but  will  find  none. 
Often  this  is  done,  too  late,  in  a  dying 
moment ;  and  in  the  future  world  they 
may  seek  a  dehverer,  but  not  be  able  to 


278 


JOHN. 


[A.  D.  3S. 


22  Then  said  the  Jews,  Will  he 
kill  himself?  Because  be  saith, 
Whither  I  go,  ye  cannot  come. 

23  And  he  said  unto  them.  Ye 
are  from  beneath  ;  I  am  from  above : 
ye  are  of  this  world ;  I  am  not  of 
this  world. 

24  I  said  "  therefore  unto  you, 
that  ye  shall  die  in  your  sins  :  for  * 

a  ver.21.  h  Mar.16.16. 


find  one.  3d.  Those  who  reject  the 
Lord  Jesus  must  perish.  Where  he  is, 
they  cannot  come.  Where  he  is,  is 
heaven.  Where  he  is  not,  with  his 
favor  and  mercy,  there  is  hell ;  and  the 
sinner  that  has  no  Saviour  must  be 
wretched  for  ever. 

22.  W  ill  he  kill  himself  .  It  is  diffi- 
cult to  kno^v  whether  this  question  was 
asked  from  ignorance,  or  malice.  Self- 
murder  was  esteemed  then  as  it  is  now 
as  one  of  the  greatest  crimes  ;  and  it  is 
not  iniprobable  that  they  asked  this 
question  with  mingled  hatred  and  con- 
tempt. '  He  is  a  deceiver  ;  he  has  bro- 
ken the  law  of  Moses  ;  he  is  mad  ;  and 
it  is  probable  he  will  go  on  and  kill 
himself  If  this  was  their  meaning, 
we  see  the  wonderful  patience  of  Jesus 
in  enduring  the  contradiction  of  sinners. 
And  as  he  bore  contempt  without  ren- 
dering railing  for  railing,  so  should  we. 

23.  Yeare  frombenealh.  The  expres- 
sion/rom  beneath  here  is  opposed  to  the 
phrase /ro/tt  above.  It  means,  you  are 
of  the  earth,  or  are  influenced  by  earth- 
ly, sensual,  and  corrupt  passions.  You 
are  governed  by  the  lowest  and  vilest 
views  and  feelings,  such  as  are  opposed 
to  heaven,  and  such  as  have  their  ori- 
gin in  earth  or  in  hell.  ^I  am  from 
above.  From  heaven.  My  views  are 
heavenly,  and  my  w^ords  should  have 
been  so  interpreted.  IT  Ye  are  of  thin 
world.  You  think  and  act  like  the  cor- 
rupt men  of  this  world.  ^  I  am  not  of 
this  world.  My  vfews  are  above  these 
earthly  and  corrupt  notions.  The  mean- 
ing of  the  verse  is,  '  Your  reference  to 
self-murder  shows  that  you  are  earthly 
and  corrupt  in  your  views.  You  are 
governed  by  the  mad  passions  of  men, 
»nd  can  think  only  of  these.'  We  see 
hrre  how  difficult  it  is  to  excite  wicked 
men  to  the  contemplation  of  heavenly 
things.  They  interpret  all  things  in  a 
low  and  corrupt  sense,  and  suppose  all 


if  ye  believe  not  thai  I  am  he,  ye 
shall  die  in  your  sins. 

25  Then  said  they  unto  him, 
Who  art  thou]  And  Jesus  saith 
unto  them,  Even  the  same  that  I 
said  unto  you  from  the  beginning. 

26  I  have  many  things  to  say 
and  to  judge  of  you  :  but  •=  he  that 
sent  me  is  true ;  and  I  speak  to  the 

c  c.7.28. 


others  to  be  governed  as  they  are  them- 
selves. 

24.  That  I  am  he.  That  I  am  the 
Messiah. 

25.  Who  art  thou  ?  As  Jesus  did  not 
expressly  say  in  the  previous  verse  that 
he  was  the  Messiah,  they  professed  still 
not  to  understand  him.  In  great  con- 
tempt, therefore,  they  asked  him  who 
he  was  ?  As  if  they  had  said,  '  Who 
art  thou  that  undertakest  to  threaten 
us  in  this  manner  ?'  When  we  remem- 
ber that  they  regarded  him  as  a  mere 
pretender  from  Galilee  ;  that  he  was 
poor,  and  without  friends  ;  and  that  he 
was  persecuted  by  those  in  authority, 
we  cannot  but  admire  the  patience  with 
which  all  this  was  borne,  and  the  cool- 
ness with  which  he  answered  them. 
^  Even  the  same,  &c.  What  he  had 
professed  to  them  was  that  he  was  the 
light  of  the  world  (ver.  12) ;  that  he  was 
the  bread  that  came  down  from  heaven ; 
that  he  was  sent  by  his  Father,  &c. 
From  all  this  they  might  easily  gather 
that  he  claimed  to  be  the  Messiah.  He 
assumed  no  new  character ;  he  made 
no  change  in  his  professions  ;  he  is  the 
same  yesterday,  to-day,  and  for  ever. 
And  as  he  had  once  professed  to  be  the 
light  of  the  world,  so  in  the  face  of  con- 
tempt, persecution,  and  death,  he  ad- 
hered to  the  profession.     ^  The  begin- 

j  ning.     From   his  lirst  discourse  with 

!  thein,  or  uniformly. 

I  26.  /  have  many  things  to  say.  There 
are  many  things  which  I  mw'ht  say.  to 
reprove  and  expose  your  pride  and  hy- 
pocrisy. By  this  he  implied  that  he  un- 
derstood v)ell  their  character,  and  he 
was  able  to  expose  it.  This  indeed  he 
had  shown  them  in  his  conversations 
with  them.  *a  A?id  to  judge  of  you.  To 
reprove  in  you.  There  are  ju'any  things 
in  you  which  I  might  condemn.  ^  But 
He  that  sent  me,  is  true.     Is  worthy  to 

'  be  believed,  and  his  declarations  alSova 


A.  D.  32.] 

world  those  things  which  I  have 
heard  of  him. 

27  They  understood  not  that  he 
spake  to  them  of  the  Father. 

•23  Then  said  Jesus  unto  them, 
When  ye  have  lifted  up  "  the  Son 
of  man,  then  shall  ye  know  that  I 
am  he,  and  that  I  do  nothing  of  my- 
self;  but  as  my  Father  hath  taught 
me,  I  speak  these  things. 
oc.3.14.  12  32. 


CHAPTER  VIII. 


279 


men  are  to  be  credited.  The  meaning 
of  this  verse  may  be  thus  expressed : 
*  I  have  indeed  many  things  to  say 
blaming  or  condemning  you.  I  have 
already  said  many  such  things,  and 
there  are  many  more  that  I  might  say. 
But  I  speak  only  those  things  which 
God  has  commanded.  I  speak,  not  of 
myself.  I  come  to  execute  his  com- 
mission, and  he  is  worthy  to  be  heard 
and  feared.  Let  it  not  be  thought, 
therefore,  that  my  judgment  is  rash  or 
harsh.  It  is  such  as  is  commanded  by 
God.' 

27.  They  understood  not.  They  knew 
not ;  or  tliey  were  unwilling  to  receive 
him  as  a  messenger  from  God.  They 
doubtless  understood  that  he  meant  to 
speak  of  God,  but  they  were  unwilling 
to  acknowledge  that  he  really  came 
from  God. 

28.  When  ye  have  lifted  up.  When 
you  have  crucified.  >See  Note,  ch.  iii. 
14  ;  also  ch.  xii.  32.  IT  The  So7i  ofma7i. 
See  Note,  Matt.  viii.  19,  20.  ^\  Then 
shall  ye  k?ww.  Then  shall  you  have 
evidence  or  proof.  ^  That  I  am  he.  Am 
the  Messiah,  which  I  have, professed  to 
be.  IT  And  tJiat  I  do  nothing  of  myself. 
That  is,  you  shall  have  proof  that  God 
has  sent  me ;  that  I  am  the  Messiah, 
and  that  God  concurs  with  me,  and  ap- 
proves my  doctrine.  This  proof  was 
furnished  by  the  miracles  that  attended 
the  death  of  Jesus,  the  earthquake,  and 
darkness;  but  chiefly  by  his  resurrec- 
tion from  the  dead,  which  proved  be- 
yond a  doubt  that  he  was  what  he  af- 
firmed he  was — the  Messiah. 

29.  7s  with  me.  In  working  miracles, 
&c.  IT  Hath  not  left  me  alone.  Though 
men  had  forsaken  and  rejected  him,  yet 
God  attended  him.  'H  Those  things  that 
please  him.  See  Matt.  iii.  17  :  "  This  is 
my  beloved  Son,  in  whom  I  am  well 
^leased."     Phil.  ii.  8.     Isa.  liii.  10,   11, 


29  And  he  that  sent  me  is  with 
me :  The  Father  hath  not  left  me 
alone  ;  for  I  do  always  those  things 
that  please  him. 

30  As  he  spake  these  words, 
many  *  believed  on  him. 

31  Then  said  Jesus  to  those  Jews 
which  believed  on  him,  If  ye  con- 
tinue *=  in  my  word,  then  are  ye  my 
disciples  indeed  ; 

&C.10.42.      cRo.2.7.  Col.1.23.  He.10.38,39. 


12.  2  Pet.  i.  17.  Luke  iii.  22.  Matt, 
xvii.  5.  His  undertaking  the  work  of 
redemption  was  pleasing  to  God,  and 
he  had  the  consciousness  that  in  execut- 
ing it  he  did  those  things  which  God 
approved.  It  is  a  small  matter  to  have 
7nen  opposed  to  us,  if  we  have  a  con- 
science void  of  offence  and  evidence 
that  we  please  God.  Compare  Heb. 
xi.  5.  "Enoch  —  before  his  transla- 
tion had  this  testimony  that  he  pleased 
God." 

30.  Many  believed  07i  him.  Such  was 
the  convincing  nature  and  force  of  the 
truths  which  he  presented,  that  they 
believed  he  was  the  Messiah,  and  re- 
ceived his  doctrine.  This  was  the  proper 
effect  of  preaching  the  gospel.  While 
there  were  many  that  became  more  ob- 
stinate and  hardened  under  it,  there 
were  many  also  who  by  the  same  truth 
were  made  penitent  and  believing. — 
"The  same  sun  that  hardens  the  clay, 
softens  the  wax."     (Clarke.) 

31.  If  ye  co?itinue  m  my  word.  If 
you  continue  to  obey  my  command- 
ments, and  receive  my  doctrines.  ^Then 
are  ye,  &c.  This  is  the  true  test  of 
Christian  character.  Johnxiv.21.  "He 
that  hath  my  commandments,  and  keep- 
eth  them,  he  it  is  that  loveth  me."  See 
1  John  ii.  4  ;  iii.  24.  2  John  6.  In  this 
place  Jesus  cautions  them  against  too 
7nuch  co7ifide7ice  from  their  present  feel- 
ings. They  were  just  converted— con- 
verted under  a  single  sermon.  They 
had  had  no  time  to  test  their  faith.  Je 
sus  assures  them  that  if  their  faith 
should  abide  the  test ;  if  it  should  pro- 
duce obedience  to  his  commandments, 
and  a  holy  life,  it  would  be  proof  that 
their  faith  was  genuine,  for  the  tree  i3 
known  by  its  fruit.  So  we  may  say  to 
all  new  converts.  Do  not  repress  your 
love  or  your  joy.  But  do  not  be  too 
confident.     Your  faith  has  not  yet  been 


280 

32  And  ye  shall  know  "  the 
truth,  and  the  truth  shall  make  3'ou 
iree.  ^ 

33  They  answered  him,  We  be 
Abraham's  seed,  and  were  never  in 
'  bondage  to  any  man :  how  sayest 
Ihou,  Ye  shall  be  made  free? 

a  Hos.(i.3.  b  Ps.liy.4o.  c.lT.lT.  Ro.6.14. 
18,22.    Ja.1.25.  2.12. 

ried  ;  and  if  it  does  not  produce  a  holy- 
life,  it  is  vain.     James  ii.  17 — 26. 

32.  Shall  know  the  truth.  See  Note 
on  ch.  vii.  17.  ^  The  truth  shall  make 
you  free.  The  truth  here  means  the 
Christian  rehgion.  Compare  Gal.  iii,  1. 
Col.  i.  6.  The  doctrines  of  the  true  re- 
ligion shall  make  you  iree.  That  is,  it 
shall  free  you  from  the  slavery  of  evil 
passions,  corrupt  propensities,  and  gro- 
velling views.  The  condition  of  a  sin- 
ner is  that  of  a  captive  or  a  slave  to  sin. 
He  is  one  who  serves  and  obeys  the 
dictates  of  an  evil  heart,  and  the  prompt- 
ings of  an  evil  nature.  Rom.  vi.  16, 
17 :  "  Ye  were  the  servants  of  sin." — 
19:  "  Ye  have  yielded  your  members 
servants  unto  iniquity.'' — 20;  vii.  6,  8, 
11 ;  viii.  21.  Acts  viii.  23  :  "  Thou  art 
hi  the — hand  of  iniquity."  Gal.  iv.  3, 
9.  The  effect  of  the  gospel  is  to  break 
this  hard  bondage  to  sin,  and  set  the 
sinner  free.  —  We  learn  from  this  that 
religion  is  not  slavery,  or  oppression. 
It  is  true  freedom.  "  He  alone  is  free 
whom  the  truth  sets  free,  and  all  are 
slaves  beside."  The  service  of  God  is 
freedom  from  degrading  vices  and  car- 
lial  propensities  ;  from  the  slavery  of 
passion  and  inordinate  desires.  It  is  a 
cheerful  and  delightfid  surrender  of  our- 
selves to  Him  whose  yoke  is  easy,  and 
whose  burden  is  light. 

33.  They  nnstcered  him.  Not  those 
who  believed  on  him,  but  some  who 
stood  by  and  heard  him.  ^  TFe  be  Abra- 
ham''s  seed.  We  are  the  children  or  de- 
scendants of  Abraham.  Abraham  was 
not  a  slave  ;  and  they  pretended  that 
they  were  his  real  descendants,  hiherit- 
ing  his  freedom,  as  well  as  his  spirit. 
They  meant  that  they  were  the  direct 
descendants  of  Abraham  by  Isaac,  his 
heir.  Ishmael,  also  Abraham's  son, 
was  the  son  of  a  bond-woman  (Gal.  iv. 
21 — 23),  but  they  were  descended  in  a 
direct  line  from  the  acknowledged  heir 
of  Abraham.  ^  Were  never  in  bondage 
to  any  man.     This  is  a  most  remarkable 


JOHN.  [A.  I).  32. 

34  .Tesus  answered  them,  Verily, 
verily,  I  say  unto  you.  Whosoever  " 
committeth  sin,  is  the  servant  of 
sin. 

35  And  the  servant  *  abideth  not 
in  the  house  for  ever :  but  the  Son 
abideth  ever. 

c  Le.25.42.  d  Ko.6.16,20.  2  Pe.2.19.  e  Ga 
4.30. 

declaration,  and  one  evidently  false. 
Their  fathers  had  been  slaves  in  Egypt ; 
their  nation  had  been  enslaved  in  Baby- 
lon ;  it  had  repeatedly  been  subject  to 
the  Assyrians  ;  it  was  enslaved  by 
Herod  the  Great ;  and  was  at  the  very 
time  they  spoke  groaning  under  the 
grievious  and  insupportable  bondage  of 
the  Romans.  But  we  see  here  :  1st. 
That  Jesus  was  right  when  he  said  (v. 
44),  "  Ye  are  of  your  father  the  devil ; 
he  is  a  liar,  and  the  father  of  it."  2d. 
Men  will  say  any  thing,  how^ever  false 
or  ridiculous,  to  avoid  and  oppose  the 
truth.  3d.  Men  groaning  under  the 
most  oppressive  bondage  are  often  un- 
willing to  acknowledge  it  in  any  man- 
ner, and  are  indignant  at  being  charged 
with  it.  This  is  the  case  with  all  sin- 
ners. 4th.  Sin,  and  the  bondage  to  sin, 
produces  passion,  irritation  and  a  trou- 
bled soul ;  and  a  man  under  the  influ- 
ence of  passion  regards  little  what  he 
says,  and  is  often  a  bar.  5th.  There  is 
need  of  the  gospel.  That  only  can  make 
men  free,  calm,  collected,  meek,  and 
lovers  of  truth.  And  as  every  man  is 
by  nature  the  servant  of  sin,  he  should 
widiout  delay  seek  an  interest  in  that 
gospel  M'hich  can  alone  make  him  free. 
■  34.  IVhosoever  committeth  si?i,  &.c. 
In  this  passage  Jesus  shows  them  that 
he  did  not  refer  to  political  bondage, 
but  to  the  slavery  of  the  soul  to  evil 
passions  and  desires.  ^  Is  the  servant. 
Is  the  slave  of  sin.  He  is  bound  to  it 
as  a  slave  is  to  his  master. 

35.  The  servant  abideth  not,  &c.  The 
slave  does  not  of  course  remain  for  ever 
or  till  his  death  with  his  master.  If  he 
is  disobedient  and  wicked,  the  master 
sells  him  or  turns  him  away.  He  is  not 
the  heir,  and  may  at  any  tirne  be  ex- 
pelled from  the  house  of  his  master. 
But  a  son  is  the  heir.  He  cannot  be  in 
this  manner  cast  off  or  sold.  He  is 
privileged  with  the  right  of  remaining 
in  the  tamily.  This  takes  place  in  com- 
mon Hie.     So  said  the  Saviour  lo  the 


A.  D.  32.] 


CHAPTER  VIII. 


281 


36  If  "  the  Son,  therefore,  shall 
make  you  free,  ye  *  shall  be  free  in- 
deed. 

37  I  know  that  ye  are  Abraham's 
seed :  but  ye  seek  to  kill  me,  be- 
cause my  word  hath  no  place  in 
you. 

38  I '  speak  that  which  I  have 
seen  with  my  Father ;   and  ye  do 

als.61.1.      6  Ro.8.2.  Ga.5.1.      cc.14.10,24. 

Jews  :  '  You,  if  you  are  disobedient  and 
rebellious,  may  at  any  time  be  reject- 
ed from  being  the  people  of  God,  and 
be  deprived  of  your  peculiar  privileges 
as  a  nation.  You  are  in  the  condition 
of  servants,  and  unless  you  are  made 
free  by  the  gospel,  and  become  entitled 
to  the  privilege  of  the  sons  of  God,  you 
will  be  cast  off  like  an  unfaithful  slave. 
Compare  Heb.  iii.  5,  6.  IT  Abideth  not. 
Remains  not,  or  has  not  the  legal  right 
to  remain.  He  mav  at  any  time  be  re- 
jected or  sold.  ^  In  the  house.  In  the 
family  of  his  master.  ^  For  ever.  Du- 
ring the  whole  time  of  his  life.  IT  The 
son.  The  heir.  He  remains,  and  can- 
not be  sold  or  cast  off.  ^  Ever.  Con- 
tinually. Till  the  day  of  his  death. 
This  is  the  privilege  of  a  son,  to  inherit 
and  dispose  of  the  property. 

36.  If  the  Son,  &c.  The  Son  of  God 
— lieir  of  all  things  —  who  is  for  ever 
with  God,  and  who  has  therefore  the 
right  and  power  to  Hberate  men  from 
their  thraldom.  ^  Shall  make  you  free. 
Shall  deUver  you  from  the  bondage  and 
dominion  of  sin.  IT  Free  indeed.  Truly 
and  really  free.  You  shall  be  blessed 
with  the  most  valuable  freedom,  not 
from  the  chains  and  oppressions  of 
earthly  masters  and  monarchs,  but 
from  the  bondage  of  sin. 

37.  /  Tiuoxiy,  &c.  I  admit  that  you 
are  the  descendants  of  Abraham.  Je- 
sus did  not  wish  to  call  that  in  question, 
but  he  endeavored  to  show  them  that 
they  might  be  his  descendants,  and  still 
lack  entirely  his  spirit.  See  Note, 
Matt.  iii.  9.  "^  Ye  seek  to  Mil  me.  Ch. 
V.  16  ;  vii.  33.  ^\  Because  my  word.  My 
ioctrine  ;  the  principles  of  my  rehgion. 
You  have  not  the  spirit  of  my  doctrine  ; 
vou  hate  it,  and  you  therefore  seek  to 
kill  me.  IT  Hath  no  place.  That  is, 
you  do  not  emb-race  my  doctrine,  or  it 
exerts  no  influence  over  vou.  The 
original  word  conveys  the  viotion  that 

24* 


that  which  ye  have  seen  with  your 

father. 

39  They  answered  and  said  unto 
him,  Abraham  '^  is  our  father.  Je- 
sus saith  unto  them,  If  ^  ye  were 
Abraham's  children,  ye  would  do 
the  v/orks  of  Abraham. 

40  But  now  ye  seek  to  kill  me,  a 
mau  that  hath  told  you  the  truth, 

d  Matt.3.9.        e  Ro.2.28,29.  9.7.  Ga.3.7,29. 


there  was  no  room  for  his  doctrine  in 
I  their  minds.  It  met  with  obstructions, 
and  did  not  penetrate  into  their  hearts. 
They  w^ere  so  filled  with  pride,  and 
prejudice,  and  false  notions,  that  they 
would  not  receive  his  truth.  And  as 
they  had  not  his  truth  or  spirit,  and 
could  not  bear  it,  they  sought  to  kill 
him. 

38.  I  speak,  &c.  John  iii.  11  —  13. 
IT  My  Father.  God.  IF  Your  father. 
The  devil.  See  ver.  44.  To  see  here 
means  to  learn  of.  They  had  learned 
of,  or  been  taught  by  the  devil,  and 
imitated  him. 

39.  Abraham  is  our  father.  We  are 
descended  from  Abraham.  Of  this  the 
Jews  boasted  much,  as  being  descend- 
ed from  such  an  illustrious  man.  See 
Notes  on  Matt.  iii.  9.  As  Jesus  did  not 
expressly  say  who  he  meant  (ver.  38) 
when  he  said  they  did  the  works  of 
their  father,  they  obstinately  persisted 
in  pretending  not  to  understand  him, 
as  if  they  had  said,  '  We  acknowledge 
no  other  father  but  Abraham,  and  to 
charge  us  wuh  being  the  offspring  of 
another  is  slander  and  calumny.'  ^ 
If  ye  were  Abraham' s  children.  The 
words  sons  and  childre?i  are  often  used 
to  denote  those  who  imitate  another,  or 
who  have  bis  spirit.  See  Note,  Matt, 
i.  1.  Here  it  means,  'if  you  were 
worthy  to  be  called  the  children  of 
Abraham,  or  if  you  had  his  spirit.' 

40.  Ye  seek  to  kill  me.  See  ver  37. 
IT  This  did  not  Abraham.  Or  such  things 
Abraham  did  not  do.  There  are  two 
things  noted  here  in  which  they  differed 
from  Abraham  :  1st.  In  seeking  to  kill 
him,  or  possessing  a  murderous  and 
bloody  purpose.  2d.  In  rejecting  the 
truth  as  God  revealed  it.  Abraham 
was  distinguished  for  love  to  man  as 
well  as  God.  He  liberated  the  captives 
(Gen  .\iv.  14 — 16) ;  was  distinguished 
for  hospitality  to  strangers  (Gen.  xviii. 


282 


JOHN. 


[A.  D.  32. 


this 


which  I  have  heard  of  God 
did  not  Abraham. 

41  Ye  do  the  deeds  of  your  fa- 
ther. Then  said  they  to  him,  We 
be  not  born  of  fornication ;  we  '' 
have  one  Father,  even  God. 

42  Jesus  said  unto  them,  If  *=  God 
were  your  Father,  ye  would  love 

a  Ro.4.12.  b  Is.63.16.  64.8.  c  Mal.1.6 
I  Jno.5.1. 

1 — 8) ;  and  received  the  revelations  of 
God  to  him,  however  mysterious  or 
however  trying  their  observance.  Gen. 
xii.  1 — 4  ;  XV.  4 — 6  ;  xxii.  It  was  for 
these  things  that  he  is  so  much  com- 
mended in  the  New  Testament  (Rom. 
iv.  9 ;  ix.  9.  Gal.  iii.  6) ;  and  as  the 
Jews  sought  to  kill  Jesus  instead  of 
treating  him  hospitably  and  kindly,  they 
showed  that  they  had  none  of  the  spirit 
of  Abraham. 

41.  The  deeds  of  your  father.  See 
ver.  38.  Jesus  repeats  the  charge,  and 
yet  repeats  it  as  if  unwilling  to  name 
Satan  as  their  father.  He  chose  that  they 
should  infer  whom  he  meant,  rather 
than  bring  a  charge  so  direct  and  re- 
pelling. When  the  Saviour  delivered 
an  awtul  or  an  oftensive  truth,  he  always 
approached  the  mind  so  that  the  truth 
might  make  the  deepest  impression. 
^  Of  foniication.  The  people  still 
professed  not  to  understand  him.  And 
since  Jesus  had  denied  that  they  were 
the  children  of  Abraham,  they  affected 
to  suppose  that  he  meant  they  were  a 
mixed,  spurious  race  ;  that  they  had  no 
right  to  the  covenant  privileges  of  the 
Jews  ;  that  they  were  not  worshippers 
of  the  true  God.  Hence  they  said,  we 
are  not  thus  descended.  We  have  the 
evidence  of  our  genealogy.  We  are 
worshippers  of  the  true  God,  descended 
from  those  who  acknowledged  him,  and 
we  acknowledge  no  other  (xod  and  Fa- 
ther than  him.  To  be  children  of  for- 
nication is  an  expression  denoting  in 
the  scriptures  idolatry,  or  the  worship 
of  other  gods  than  the  true  God.  Isa. 
i.  21  ;  Ivii.  3.  Hos.  i.  2  ;  ii.  4.  This 
they  denied.  They  affirmed  that  they 
acknowledged  no  God  for  their  Father 
but  the  true  God. 

42.  If  God  were  your  Father.  If  you 
had  the  Spirit  of  God,  or  love  to  him, 
or  were  worthy  to  be  called  his  child- 
"en.     IT  Ye  niould  love  me.     Jesus  was  I 


me  :  for  I  proceeded  forth  and  came 
from  God ;  neither  came  I  of  my- 
self, but  '^  he  sent  me. 

43  Why  do  ye  not  understand 
my  speech  ]  even  because  ye  cannot 
hear  my  *  word. 

44  Ye  ^  are  of  yotir  father  the 
devil,  and  the  lusts  of  your  father 

rfc.17.8,25.  cls.6.9.  /  Matt. 13.38.  1  Jno. 
3.8. 


the  brightness  of  the  Father's  glory, 
and  the  express  image  of  his  person. 
Heb.  i.  3.  "  Every  one  that  loveth  him 
that  begat,  loveth  him  that  is  begotten 
of  him."  1  John  v.  1.  From  this  we 
see  :  1st.  That  all  who  truly  love  God, 
love  his  Son  Jesus  Christ.  2d.  That 
men  that  pretend  they  love  God,  and 
reject  his  Son,  have  no  evidence  that 
they  are  the  friends  of  God.  3d.  That 
those  who  reject  the  Bible  cannot  bo 
the  friends  of  God.  If  they  loved  God, 
they  would  love  Him  who  came  from 
hirn,  and  who  bears  liis  image. 

43.  Why  do  ye  not,  &c.  My  mean 
ing  is  clear,  if  you  were  disposed  to  un- 
derstand me.  IT  Even  because  ye  can' 
not  hear  my  words.  The  word  "hear" 
in  this  place  is  to  be  understood  in  the 
sense  of  bear,  or  tolerate,  as  in  ch.  vi. 
60.  His  doctrine  was  offensive  to  them. 
They  hated  it,  and  hence  they  per- 
verted his  meaning,  and  were  resolved 
not  to  understand  him.  Their  pride, 
vanity,  and  wickedness  opposed  it. 
The  reason  why  sinners  do  not  under- 
stand the  Bible  and  its  doctrines,  is  be- 
cause they  cannot  bear  them.  They 
hate  them,  and  their  hatred  produces 
want  of  candor,  a  disposition  to  cavil 
and  to  pervert  the  truth,  and  an  obsti- 
nate purpose  that  it  shall  not  be  applied 
to  their  case.  Hence  they  embrace 
every  form  of  false  doctrine,  and  choose 
error  rather  than  truth,  and  darkness 
rather  than  light,  A  disposition  to  be 
lieve  God  is  one  of  the  best  helps  for 
understanding  the  Bible. 

44.  Of  your  father  the  devil.  TnHt 
is,  you  have  the  temper,  disposition,  or 
spirit  of  the  devil.  You  are  influenced 
by  him,  you  imitate  him,  and  ought 
therefore  to  be  called  his  children.  See 
also  1  John  iii.  8,  9,  10.  Acts  xiii.  10. 
"  Thou  child  of  the  devil."  ^  The 
devil.  See  Note,  Matt.  iv.  1.  '^  The 
lusts.    The  desire*,  or  the  wishes.   You 


A..  D.  32.] 


CHAPTER  VIII. 


ye  will  do.  He  was  a  murderer 
from  the  beginning,  and  abode  * 
not  in  the  truth,  because  there  is  no 
truth  in  him.     When  he  speaketh  a 


46  Which  of  you  convinceth  • 
me  of  sin  1  And  if  I  say  the  truth, 
why  do  ye  not  believe  me  1 

47  He    that   is  of  God    heareth 


lie,  he  speaketh  of  his  own  :  for  he  j  God's   words  ;    ye    therefore^  hear 

ihem  not,  because  5'^e  are  not  of  God. 
the       48  Then  answered  the  Jews,  and 
said  unto  him,  Say  we  not  well,  that 
6  Ga.4.16.   2  Tli.2.10.       c  He.4.15. 


13  a  liar,  and  the  father  of  it. 

45  And  because  ''  I  tell 
truth,  ye  believe  me  not. 

a  Judc  C. 


you 


do  what  pleases  him.  IT  Ye  will  do. 
The  word  will  here  is  not  an  auxiliary 
verb.  It  does  not  simply  express  fu- 
turity, or  that  such  a  thing  will  take 
place,  but  it  implies  an  act  of  volition. 
This  you  will,  or  choose  to  do.  The 
same  mode  of  speech  occurs  in  John  v. 
40.  In  what  respects  they  showed  that 
they  were  the  children  of  the  devil  he 
proceeds  to  state  :  1st,  in  their  mur- 
derous disposition ;  2d,  in  rejecting  the 
truth;  3d,  in  being  favorable  to  false- 
hood and  error.  ^He  was  a  murderer 
from  the  beginning.  That  is,  from  the 
beginning  of  the  world,  or  the  first  re- 
cords there  are  of  him.  This  refers  to 
the  seduction  of  Adam  and  Eve.  Death 
was  denounced  against  sin.  Gen.  ii.  17. 
The  devil  deceived  our  first  parents, 
and  they  became  subject  to  death. 
Gen.  iii.  As  he  was  the  cause  why 
death  came  into  the  world,  he  may  be 
said  to  have  been  a  murderer  in  that 
act,  or  from  the  beginning.  We  see 
here,  by  the  way,  that  the  tempter 
mentioned  in  Gen.  iii.  was  Satan,  or 
he  devil,  who  is  hero  declared  to  have 
oeen  the  murderer.  Compare  Rom. 
V.  12,  and  Rev,  xii.  9  :  "  And  the  great 
dragon  was  cast  out,  that  old  serpent, 
called  the  devil,  and  Satan,  which  de- 
ceiveth  the  whole  world."  Besides, 
Satan  has  in  all  ages  deceived  men,  and 
been  the  cause  t>f  their  spiritual  and 
eternal  death.  His  work  has  been  to 
destroy  ;  and  in  the  worst  sense  of  the 
word  he  may  be  said  to  have  been  a 
murderer.  It  was  by  his  instigation 
also  that  Cain  killed  his  brother.  -  1 
John  iii.  12  :  "  who  was  of  that  wicked 
one,"  &c.  As  the  Jews  endeavored 
to  Mil  the  Saviour,  so  they  showed  that 
they  had  the  spirit  of  the  devil.  IT  Abode 
not  in  the  truth.  He  departed  from  the 
truth,  or  was  false,  and  a  liar.  H  No 
iruth  in  him.  That  is,  he  is  a  har.  It 
is  his  nature  and  his  work  to  deceive. 
T  He  spsaketh  of  his  own.  The  word 
"own     is  in  the  plural  number,  and 


means  of  the  things  that  are  appropriate 
to  him,'ox  that  belong  to  his  nature. 
His  speaking  falsehood  is  originated  by 
his  own  propensities  or  disposition  ;  he 
utters  the  expressions  of  his  genuine 
character.  IT  He  is  a  liar.  As  when 
he  deceived  Adam,  and  in  his  deceiving, 
as  far  ^s  possible,  the  world,  and  drag- 
ging m.in  down  to  perdition.  If  The 
father  of  it.  The  father,  or  originator 
of  falsehood.  The  word  "it"  refers  to 
lie,  or  falsehood  understood.  From  him 
falsehood  first  proceeded,  and  all  liars 
possess  his  spirit,  and  are  under  his  in- 
fluence. As  the  Jews  refused  to  hear 
the  truth  which  Jesus  spoke,  so  they 
showed  that  they  were  the  children  of 
the  father  of  lies. 

46.  Which  of  you  convinceth  me  ?  To 
convince,  with  us,  means  to  satisfy  a 
man's  ow?i  mind  of  the  truth  of  any 
thing.  But  this  is  not  its  meaning  here^. 
It  rather  means  to  convict.  Which  of 
you  can  prove  that  I  am  guilty  of  sin  ? 
'^  Of  sin.  The  word.sm,  here,  evident- 
ly means  error,  falsehood,  or  imposture. 
It  stands  opposed  to  truth.  The  argu- 
ment of  the  Saviour  is  this  :  A  doctrine 
might  be  rejected  if  it  could  be  proved 
that  he  that  delivered  it  was  an  impostor. 
But  as  you  cannot  prove  this  of  me,  you 
are  bound  to  receive  my  words. 

47.  He  that  is  of  God.  He  that  loves, 
fears,  and  honors  God.  ^  Hearefk  God's 
v:ords.  Listens  to,  or  attends  to,  the 
doctrines  or  commandments  of  God  as 
a  child  who  loves  his  parent  will  regard 
and  obey  his  commandments.  This  is 
an  evidence  of  true  piety.  A  wilhng- 
ness  to  receive  all  that  God  teaches  us, 

I  and  to  obey  all  his  commandments,  is 
an  undoubted  proof  that  we  are  his 
friends.  As  the  Jews  did  not  show  a 
readiness  to  obey  the  commands  of  God, 
it  proved  that  they  were  not  of  him,  and 
to  this  was  owing  their  rejection  of  tne 
Lord  Jesus. 

48.  Say  we  not  well.  Say  we  not 
truly.     ^Thou  art  a  Samaritan,     Thia 


284 


thou  art  a  Samaritan,  and,  "  hast  a 
devil  1 

4i)  Jesus  answered,  I  have  not  a 
devil ;  but  I  honour  my  Father,  and 
ye  do  dishonour  me. 

50  And  I  *  seek  not  mine  own 
glory  :  there  is  one  that  seeketh  and 
judgeth. 

51  Verily,  verily,  I  say  unto  you, 

ac.7.20.  6C.5.41. 


JOHN.  lA.D.3a. 

If  a  man  keep  my  saying,  he  shall 
never  see  death. 

52  Then  said  the  Jews  unto  l.un, 
Now  we  know  that  thou  hast  a 
devil.  Abraham  is  dead,  "  and  the 
prophets  ;  and  thou  say  est,  If  a  man 
keep  my  saying,  he  shall  never  tasta 
of  death. 

53  Art  thou  greater  than  our  fa- 
c  Zec.1.5. 


was  a  term  of  contempt  and  reproach. 
See  Note,  ch.  iv.  9.  It  had  the  force 
of  charging  him  with  being  a  heretic,  or 
a  schismatic,  because  the  Samaritans 
were  regarded  as  such.  ^  A?id  hast  a 
devil.  See  ch.  vii.  20.  This  charge 
they  brought  against  him  because  he 
had  said  that  they  were  not  of  God, 
or  were  not  the  friends  of  God.  This 
they  regarded  as  the  same  as  taking 
side  with  tlie  Samaritans,  for  the  ques- 
tion between  the  Jews  and  Samaritans 
was,  which  of  them  worshipped  God 
aright.  Ch.  iv.  20.  As  Jesus  affirmed 
that  the  Jews  were  not  of  God  ;  and  as 
he.  contrary  to  all  their  views,  had  gone 
and  preached  to  the  Samaritans  (ch.  iv.) ; 
they  regarded  it  as  a  proof  that  he  was 
disposed  to  take  part  with  them.  They 
also  regarded  it  as  evidence  that  he  had 
a  devil.  The  devil  was  an  accuser  or 
calumniator;  and  as  Jesus  charged  them 
with  being  opposed  to  God,  they  con- 
sidered it  as  proof  that  he  was  influenced 
by  such  an  evil  spirit.  ^  Devil.  In  the 
original,  demon.  Not  the  prince  or  chief 
of  the  devils,  but  an  evil  spirit. 

49.  I  have  7iot  a  devil.  To  the  first 
part  of  the  charge,  that  he  was  a  Sama- 
ritan, he  did  not  reply.  To  the  other 
part  he  replied  by  saying  that  he  honor- 
ed his  Fatker.  He  taught  the  doctrines 
that  tended  to  exalt  God.  He  taught 
that  he  was  holy  and  true.  He  sought 
that  men  should  love  him  and  obey  him. 
All  his  teaching  proved  this.  An  evil 
spirit  would  not  do  this,  and  this  was 
sufficient  proof  that  he  was  net  influ- 
enced by  such  a  spirit. 

50.  Mine  own  glory.  My  own  praise 
or  honor.  In  all  his  teaching  this  was 
true.  He  did  not  seek  to  exalt  or  to 
vindicate  himself  He  was  willing  to 
lie  under  reproach,  and  to  be  despised. 
He  regarded  httle,  therefore,  their 
taunts,  and  accusations,  and  even  now, 
ho  says,  he  would  not  seek  to  vindicate 


himself.  H  There  is  one  that  seelieth  and 
judgeih.  God  will  take  care  of  my  re- 
pulation.  He  seeks  my  welfare  and  ho- 
nor, and  I  may  commit  my  cause  into 
his  hands  without  attempting  my  own 
vindication.  From  these  verses  (46 — 50) 
we  may  learn,  1st.  That  where  men 
have  no  sound  arguments,  ihey  attempt 
to  overwhelm  their  adversaries  by  call- 
ing odious  and  reproachful  names.  Ac- 
cusations of  heresy  and  schism,  and  the 
use  of  reproachful  terms,  are  commonly 
proof  that  men  are  not  only  under  the 
influence  of  unchristian  feehng,  but  that 
they  have  no  sound  reasons  to  support 
their  cause.  2d.  It  is  right  to  vindicate 
ourselves  from  such  charges,  but  it 
should  not  be  done  by  rendering  railing 
for  railing.  "  In  meekness  we  should 
instruct  those  that  oppose  themselves, 
if  God  peradventure  will  give  them  re- 
pentance to  the  acknowledging  of  the 
truth."  2  Tim.  h.  25.  3d.  We  should 
not  regard  it  as  necessarily  dishonorable 
if  we  lie  under  reproach.  If  we  have  t. 
good  conscience  ;  if  we  have  examined 
tor  ourselves  ;  if  we  are  conscious  that 
we  are  seeking  the  glory  of  God  ;  we 
should  be  willing,  as  Jesus  was,  to  bear 
reproach,  believing  that  God  will  in  due 
time  avenge  us,  and  bring  forth  our 
judgment  as  the  Hght,  and  our  righte 
ousness  as  the  noonday.    Ps.  xxxvii.  6. 

51.  If  a  man  keep  my  saying.  If  he 
believes  on  me,  and  obeys  my  com- 
mandments. ^  He  shall  never  see  death. 
To  see  death,  or  to  taste  of  death,  is  the 
same  as  to  die.  Luke  h.  26.  Matt.  xvi. 
28.  Mark  ix.  1.  The  sense  of  this  pas- 
sage is,  '  He  shall  obtain  eternal  life,  or 
he  shall  be  raised  up  to  that  life  where 
there  shall  be  no  death.'  See  ch.  vi.  49, 
50,  iii.  36,  v.  24,  xi.  25,  26. 

52.  Hast  a  devil.  Art  deranged.  Be- 
cause he  affirmed  a  thing  which  they 
supposed  to  be  contrary  to  all  experi« 
ence,  and  to  be  impossible. 


A.  D.  33.] 

ther  Abraham,  wnich  is  dead  ]  And 
the  prophets  are  dead  :  whom  mak- 
est  thou  thyself? 

54  Jesus  answered,  If  "  I  honour 
myself,  my  honour  is  nothing :  it 
is  my  Father  '  that  honoureth  me  ; 
of  whom  ye  say,  that  he  is  your 
God: 

ac.5.31,41.      &C.17.1. 


CHAPTER   VIII. 


285 


53.  Whom  makest  thou  thyself  1  Or, 
whom  dost  ihou  pretend  to  be  ?  Al- 
though the  greatest  of  the  prophets  have 
died,  yet  thou — a  Nazarene,  a  Samari- 
tan, and  a  devil  —  pretendest  that  thou 
canst  keep  thy  followers  from  dying  ! 
It  would  have  been  scarcely  possible  to 
have  asked  a  quesdon  implying  more 
contempt  and  scorn. 

54.  If  1  honor  myself.  If  I  commend 
or  praise  myself  If  I  had  no  other  ho- 
nor, and  sought  no  other  honor  than 
that  vvhiv  h  proceeds  from  a  desire  to 
glorify  myself  IT  My  honor  is  nothing. 
My  commendation  or  praise  of  myself 
would  be  of  no  value.  See  Note,  ch. 
V.  31. 

56.  Your  father  Abraham.  The  tes- 
timony of  Abraham  is  adduced  by  Je- 
sus because  the  Jews  considered  it  to 
be  a  signal  honor  to  be  his  descend- 
ants. (Ver.  39.)  As  they  regarded  the 
sayings  and  deeds  of  Abraham  as  pecu- 
liarly illustrious,  and  worthy  of  their 
imitation,  so  they  were  bound  in  con- 
sistency to  hsten  to  what  he  had  said  of 
the  Messiah.  ^  Rejoiced.  This  word 
includes  the  notion  of  desire  as  well  as 
rejoicing.  It  denotes  that  act  when, 
impelled  with  strong  desire  for  an  ob- 
ject, we  leap  forivard  toward  its  attain- 
ment with  joy.  And  it  expresses,  1st. 
The  fact  that  this  was  an  object  that 
filled  the  heart  of  Abraham  with  joy  ; 
and,  2d.  That  he  earnestly  desired  to 
aee  it.  We  have  no  single  word  which 
expresses  the  meaning  of  the  original. 
In  Matt.  v.  12,  it  is  rendered  "be  ex- 
ceeding glad."  IT  To  see.  Rather,  he 
earnestly  and  joyfully  desired  that  he 
might  see.  To  see,  here,  means  to  have 
a  view  or  distinct  conception  of.  It  does 
not  imply  that  Abraham  expected  that 
the  Messiah  would  appear  during  his 
Hfe  ;  but  that  he  might  have  a  represen- 
tation of  or  a  clear  description  and  fore- 
eight  of  the  times  of  the  Messiah.  IT  My 
day.    The  day  of  the  Messiah.    The 


55  Yet  ye  have  not  known  him  ; 
but  I  know  him :  and  if  I  should 
say,  I  know  him  not,  I  shall  be  a 
liar  like  unto  you  :  but  I  know  him, 
and  keep  his  saying. 

56  Your  father  Abraham  rejoiced 
to  see  my  day :  and  he  •=  saw  z7,  and 
was  glad. 

c  He.11.13. 


word  "  day,"  here,  is  used  to  denote 
the  times,  the  appearance,  the  advent, 
and  the  manner  of  life,  of  the  Messiah. 
Luke  xvii.  26.  "  As  it  was  in  the  days 
of  Noah,  so  shall  it  be  also  in  the  days 
of  the  Son  of  man."  See  John  Lx.  4  ; 
Matt.  xi.  12.  The  day  of  judgment  is 
also_  called  the  day  of  the  vSon  of  man, 
because  it  will  be  a  remarkable  time  of 
his  manifestation.  Or  perhaps  in  both 
these  cases  it  is  called  his  day,  because 
he  will  act  the  most  conspicuous  part ; 
his  person  and  work  will  characterize 
the  times  ;  as  we  speak  of  the  days  of 
Noah,  &,c.,  because  he  was  the  most 
conspicuous  person  of  the  age.  1i  He 
saw  it.  See  Heb.  xi.  13 ;  "  These  all 
died  in  faith,  not  having  received  (ob- 
tained the  fulfilment  of)  the  promises, 
hut  having  seen  them  afar  of,  and  were 
persuaded  of  them,"  &c.  Tb^ough  Abra- 
ham was  not  permitted  to  live  to  see 
the  times  of  the  Messiah,  yet  he  was 
permitted  to  have  a  prophetic  view  of 
him,  and  also  of  the  design  of  his  com- 
ing: for,  1st.  God  foretold  his  advent 
clearly  to  him.  Gen.  xii.  3,  xviii.  18. 
Compare  Gal.iii.l6:  "Nowto  Abraham 
and  his  seed  were  the  promises  made. 
He  saith  not.  And  to  seeds,  as  of  many; 
but  as  of  one,  And  to  thy  seed,  which 
is  Christ."  2d.  Abraham  was  permit- 
ted to  have  a  view  of  the  death  of  the 
Messiah  as  a  sacrifice  for  sin,  repre- 
sented by  the  command  to  offer  Isaac. 
Gen.  .xxii.  1 — 13.  Compare  Heb.  xi.  19. 
The  death  of  the  Messiah,  as  a  sacri- 
fice for  the  sins  of  men,  was  that  which 
characterized  his  work,  which  distin- 
guished his  times  and  his  advent  ;  and 
this  was  represented  to  Abraham  clearly 
by  the  command  to  offer  his  son.  From 
this  arose  the  proverb  among  the  Jews, 
(Gen.  xxii.  14),  "  In  the  mount  of  the 
Lord  it  shall  be  seen;"  or,  it  shall  bo 
provided  for  ;  a  proverb  evidently  re- 
ferring to  the  offering  of  the  Messiah  on 
the  mount  for  the  sins  of  men.   By  this 


286 


JOHN 


[A.  D.  33 


57  Then  said  the  Jews  unto  him, 
Thou  art  not  yet  fifty  years  old,  and 
hast  thou  seen  Abraham  1 

58  Jesus  said  unto  them,  Verily, 


event  Abraham  was  impressively  told 
that  a  parent  would  not  be  required  to 
offer  in  sacrifice  his  sons  for  the  sins  of 
his  soul — a  thing  which  has  often  been 
done  by  Heathens  ;  but  that  God  would 
provide  a  victim,  and  in  due  time  an 
offering  w^ould  be  made  for  the  world. 
IT  Was  glad.  Was  glad  in  view  of  the 
promise,  and  that  he  was  periliitted  -so 
distinctly  to  see  it  represented.  If  the 
father  of  the  faithful  rejoiced  so  much 
to  see  this  afar  off,  how  should  we  re- 
joice that  he  has  come  ;  that  we  arc 
not  required  to  look  into  a  distant  futu- 
rity, but  know  that  he  has  appeared ; 
that  we  may  learn  the  manner  of  his 
coming,  his  doctrine,  and  the  design  of 
his  death  !  Well  might  the  eyes  of  a 
patriarch  rejoice  to  be  permuted  to  look 
m  any  manner  on  the  sublime  and  glo- 
rious scene  of  the  Son  of  God  dying  for 
the  sins  of  men  !  And  our  chief  honor 
andhappinessis  to  contemplate  the  amaz- 
ing scene  of  man's  redemption,  where 
the  Saviour  groaned  and  died  to  sa,ve  a 
lost  and  ruined  race. 

57.  Fifty  years  old.  Xesus  is  sup- 
posed to  have  been,  at  this  time,  about 
thirty-three.  It  is  remarkable  that  when 
he  was  so  young  they  should  have  men- 
tioned the  number  fifty.  But  they  pro- 
bably designed  to  prevent  tne  possibility 
of  a  reply.  Had  they  said  forty,  they 
might  have  apprehended  a  reply,  or 
could  not  be  so  certain  that  they  were 
correct.  ^  Hast  thou  seen  Abraham  f 
It  is  remarkable,  also,  that  they  per- 
verted his  words.  His  affirmation  was 
not  that  he  had  seen  Abraham,  but  that 
Abraham  had  seen  his  day.  The  design 
of  Jesus  was  to  show  that  he  was  greater 
than  Abraham.  (Ver.  53.)  To  do  this, 
he  says  that  Abraham,  great  as  he  was, 
earnestly  desired  to  see  his  time  ;  thus 
acknowledging  his  inferiority  to  the 
Messiah.  The  Jews  perverted  this, 
and  affirmed  that  it  was  impossible  that 
he  and  Abraham  should  have  seen  each 
other. 

58.  Verily,  verily.  This  is  an  ex- 
pression used  only  in  John,  expressing 
strong  affirmation,  and  particularly  the 
great  importajice  of  what  was  abou*  to 


verily,  I  say  unto  you,  Before  Abra- 
ham was,  I  "  am. 

59  Then  took  they  up  stones  to 
cast  at  him  :  but  Jesus  hid  himself 
a  Ex.3.14.  Is.43.13.  c.1.1,2.  Ck)I.1.17.    Re.l.S. 


be  affirmed.  Note,  ch.  iii.  5.  IF  Before 
Abraham  was.  Before  Abraham  lived. 
^  I  am.  The  expression  I  am,  though 
in  the  present  tense,  is  clearly  designed 
to  express  a  past  lime.  Thus,  in  Ps. 
xc.  2,  John  i.  9,  "  P'rom  everlasting  to 
everlasting  thou  art  God."  Applied  to 
God,  it  denotes  continued  existence 
without  respect  to  lime,  so  far  as  he  is 
concerned.  We  mean  lime  ;  we  divide 
it  into  the  past,  the  present,  and  the  fu- 
ture. The  expression,  apphed  to  God, 
denotes  that  he  does  not  measure  his 
existence  in  this  manner,  but  that  the 
word  by  which  we  express  the  present, 
denotes  his  continued  and  unchanging 
existence.  Hence  he  assumes  it  as  his 
name,  "  I  am  ;"  and  "  Iamtha«t  I  aw." 
Ex.  iii.  14.  Compare  Isa.  xliv.  6,  xlvii. 
8.  There  is  a  remarkable  similarity 
between  the  expression  employed  by 
Jesus  in  this  place,  and  that  used  in 
Exodus  to  denote  the  name  of  God. 
The  manner  in  which  Jesus  used  it 
would  strikingly  suggest  the  application 
of  the  same  language  to  God.  The 
question  here  was  about  his  pre-exist- 
ence.  The  objection  of  the  Jews  was, 
that  he  was  not  fifty  years  old,  and  could 
not,  therefore,  have  seen  Abraham. 
Jesus  rephed  to  that  that  he  existed  be' 
fore  Abraham.  As  in  his  human  nature 
he  was  not  yet  fifty  years  old,  and  could 
not  as  a  man  have  existed  before  Abra- 
ham, this  declaration  must  be  referred 
to  another  nature ;  and  the  passage 
proves  that  while  he  was  a  man,  he  was 
also  endowed  wilh  another  nature  exist- 
ing before  Abraham,  and  to  which  he 
applied  the  term  (familiar  to  the  Jewjs 
as  expressive  of  the  existence  of  God), 
I  AM  ;  and  this  declaration  corresponds 
to  the  affirmation  of  John  (ch.  i.  1),  that 
he  was  in  the  beginning  with  God,  and 
was  God.  This  affirmaiion  of  Jesus  is 
one  of  the  proofs  on  which  John  rehes 
to  prove  that  he  was  the  Messiah  (ch. 
XX.  31),  to  establish  which  was  the  de- 
sign of  writing  this  book. 

59.  Then  took  thev  up  stones.  It 
seems  they  understood  him  as  blasphe- 
ming, and  proceeded,  even  without  form 
of  trial,  to  stone  him  as  such^  bewuse 


4.  D.  S2.] 


CHAPTER  IX. 


281 


and  went  out  of  the  temple,  going 
through  the  midst  of  them,  and  so 
passed  hy. 

CHAPTER  IX. 

AND  as  Jesus  passed  hy,  he  saw 
a  man  which  was  blind  from 
his  birth. 

2  And  his  disciples  asked  him. 


this  was  the  punishment  prescribed  in 
the  law  for  blasphemy.  Lev.  xxiv.  16. 
See  ch.  x.  31.  The  fact  that  the  Jews 
understood  him  in  this  sense  is  strong 
proof  that  his  words  naturally  conveyed 
the  idea  that  he  was  divine.  This  was 
m  the  temple.  Herod  the  Great  had 
not  yet  completed  its  repairs,  and  Dr. 
Lightfoot  has  remarked  that  stones 
would  be  lying  around  the  temple  in 
repairing  it,  which  the  people  could 
easily  use  in  their  indignation.  ^  Jesus 
hid  himself  .  See  Luke  iv.  30.  That  is, 
he  either  by  a  miracle  rendered  himself 
in\'isible  ;  or  he  so  mixed  with  the  mul- 
titude that  he  was  concealed  from  them, 
and  escaped.  Which  is  the  meaning 
cannot  be  determined. 

CHAPTER  IX. 

1.  ..4s  Jesus  passed  by.  As  he  was 
leaving  the  temple.  Ch.  viii.  59.  This 
man  was  in  the  way  in  which  Jesus  was 
going  to  escape  from  the  Jews. 

2.  Master,  who  did  sin,  ?  &c.  It  was 
a  universal  opinion  among  the  Jews  that 
calamities  of  all  kinds  were  the  effects 
of  sin.  See  Note,  Luke  xiii.  1—4.  The 
case,  however,  of  this  man,  was  that  of 
one  that  was  blind  from  his  birth,  and 
it  was  a  question  which  the  disciples 
could  not  determine  whether  it  was  his 
fault  or  that  of  his  parents.  Many  of 
the  Jews,  as  it  appears  from  their  writ- 
ings (see  Lightfoot),  believed  in  the 
doctrine  of  the  transmigration  of  souls  ; 
or  that  the  soul  of  a  man,  in  conse- 
quence of  sin,  might  be  compelled  to 
pass  into  other  bodies,  and  be  punished 
there.  They  also  believed  that  an  in- 
fant might  sin  before  it  was  born  (see 
Ijightfoot),  and  that  consequently  this 
bhndness  might  come  upon  the  child  as 
a  consequence  of  that.  It  was  also  a 
doctrine  with  many  that  the  crime  of 
the  parent  might  be  the  cause  of  de- 
formity in  the  child,  particularly  the 
violation  of  the  command  in  Lev.  xx.  18. 

3.  Neither  haih  this  matt  sinned,  &,c. 


saying.  Master,  who  did  sin,  this 
man,  or  his  parents,  that  he  was 
born  blind  1 

3  Jesus  answered.  Neither  hath 
this  man  sinned,  nor  his  parents, 
but  that  "  the  works  of  God  should 
be  made  manifest  in  him. 

a  c.11.4. 

That  is,  his  blindness  is  not  the  effect 
of  his  sin,  or  that  of  his  parents.  Jesu3 
did  not,  evidently,  mean  to  affirm  that 
he,  or  his  parents,  were  without  any 
sin,  but  that  this  blindness  was  not  the 
effect  of  sin.  This  answer  is  to  be  in- 
terpreted by  the  nature  of  the  question 
submitted  to  him.  The  sense  is,  '  his 
bhndness  is  not  to  be  traced  to  any  fault 
of  his  or  of  his  parents.'  ^  But  that  the 
toorlis  of  God.  This  thing  has  happen- 
ed that  it  might  appear  how  ^reat  and 
wonderful  are  the  works  of  God.  By 
the  worJcs  of  God,  here,  is  evidently  in- 
tended the  miraculous  power  which 
God  would  put  forth  to  heal  the  man, 
or  rather,  perhaps,  the  tvhole  that  hap- 
pened to  this  man  in  the  course  of  di- 
vine providence — first  his  blindness,  as 
an  act  of  his  providence,  and  then  his 
healing  him,  as  an  act  of  his  mercy  and 
his  power.  It  has  all  happened,  not  by 
the  fault  of  his  parents  or  of  himself, 
but  by  the  wise  arrangement  of  God, 
that  it  might  be  seeri  in  what  way  ca- 
lamities come,  and  in  what  way  God 
meets  and  relieves  them.  And  from 
this  we  may  learn,  1st.  To  pity,  and 
not  to  despise  and  blame  those  who  are 
afflicted  with  any  natural  deformity  or 
calamity.  While  the  Jews  regarded  it 
as  the  effect  of  sin,  they  looked  upon  it 
wuhout  compassion.  Jesus  tells  us 
that  it  is  not  the  fault  of  man,  but  pro- 
ceeds from  the  wise  arrangement  of 
God.  2.  All  suffering  in  the  world  is  not 
the  effect  oi  sin.  In  this  case  it  is  ex- 
pressly so  declared.  And  there  may 
be  many  modes  of  suffering  that  cannot 
be  traced  to  any  particular  transgres- 
sion. We  should  be  cautious,  there- 
fore, in  affirming  that  there  can  be  no 
calamity  in  the  universe  but  by  trans- 
gression. 3d.  We  see  the  wise  and 
wonderful  arrangement  of  Divine  Pro- 
vidence. It  is  a^part  of  his  great  plan 
to  adapt  his  mercies  to  the  woes  ot 
men ;  and  often,  calamity,  want,  pov- 
ei-ty,  and  sickness,  are  permitted,  th« 


^88 


JOHN. 


[A.  D.  32. 


4  1  must  work  the  works  of  him 
that  sent  me,  while  it  is  day :  the 
night  Cometh,  when  no  man  can 
work. 

a  c.1.5,9.  8.12.  12.35,46. 

he  may  show  the  provisions  of  his  mer- 
cy ;  that  he  may  teach  us  to  prize  his 
blessings;  and  that  deep-felt  gratitude 
for  deliverance  may  bind  us  to  him. 
4th.  Those  who  are  afflicted  with  blind- 
ness, deafness,  or  any  deformity,  should 
be  submissive  to  God.  It  is  his  ap- 
pointment, and  is  right  and  best.  God 
does  no  wrong,  and  the  universe  will, 
when  all  his  works  are  seen,  feel  and 
know  that  he  is  just. 

4.  The  works  of  him,  &LC.  The  works 
of  beneficence  and  mercy  which  God 
has  commissioned  me  to  do,  and  which 
are  expressive  of  his  goodness  and  pow- 
er. This  was  on  the  sabbath-day  (ver. 
14) ;  and  though  Jesus  had  endangered 
his  Ufe  (ch.  v.  1 — 16)  by  working  a  simi- 
lar miracle  on  the  sabbath,  yet  he  knew 
that  this  was  the  will  of  God  that  he 
should  do  good,  and  that  he  would  take 
care  of  his  life.  IT  While  it  is  day.  The 
day  is  the  proper  time  for  work.  Night 
is  not.  This  is  the  general,  the  uni- 
versal sentiment.  While  the  day  lasts 
it  is  proper  to  labor.  The  term  day, 
here,  refers  to  the  life  of  Jesus,  and  to 
the  opportunity  thus  afforded  of  work- 
ing miracles.  His  life  was  drawing  to 
a  close.  It  was  probably  but  about  six 
months  after  this  when  he  was  put  to 
death.  The  meaning  is,  my  life  is  near 
its  close.  While  it  continues  I  must 
employ  it  in  doing  the  works  which 
God  has  appointed.  ^  The  night  Com- 
eth. Night,  here,  represents  death.  It 
was  drawing  near,  and  he  must,  there- 
fore, do  what  he  had  to  do  soon.  It  is 
not  improbable,  also,  that  this  took  place 
near  the  close  of  the  sabbath,  as  the 
sun  was  declining,  and  the  shades  of 
evening  about  to  appear.  This  suppo- 
sition will  give  increased  beauty  to  the 
language  which  follows.  ^  No  man  can 
work.  It  is  literally  true  that  day  is  the 
appropriate  time  for  toil,  and  that  the 
night  of  death  is  a  time  when  nothing 
ran  be  done.  Eccl.  ix.  10  :  "  There  is 
no  work,  nor  device,  no  wisdom,  nor 
knowledge  in  the  grave."  From  this 
we  may  learn,  1st.  That  it  is  our  duty 
lo  employ  all  our  time  in  doing  the  will 
of  God.    2d.  That  we  should  seek  for 


5  As  long  as  I  am  in  the  world, 
I  <»  am  the  light  of  the  world. 

6  When  he  had  thus  spoken,  he 
*  spat  on  the  ground,  and  made  clay 

b  Mar.8.23. 


opportunities  of  doing  good,  and  suffer 
none  to  pass  without  improving  it.  We 
go  hut  once  through  the  world,  and  we 
cannot  return  to  correct  errors,  and 
recall  neglected  opportunities  oj  doing 
our  duty.  3d.  We  should  be  especially 
dihgent  in  doing  our  Lord's  work,  from 
the  fact  that  the  night  of  death  is  com- 
ing. This  applies  to  the  aged,  for  they 
must  soon  die ;  and  to  the  young,  for 
they  may  soon  be  called  away  from  this 
world  to  eternity. 

5.  As  lo?ig  as  I  am,  &c.  As  the  set- 
ting sun  is  the  natural  light  of  the  world, 
even  while  it  sinks  away  to  the  west,  so 
am  I,  although  my  days  are  drawing  to 
a  close,  the  light  of  the  spiritual  world. 
What  a  subhme  description  is  this  !  Je- 
sus occupied  the  same  place,  filled  the 
same  measure,  shed  his  beams  as  far, 
in  the  moral  world,  as  the  sun  does  on 
natural  objects  !  And  as  all  is  dark, 
when  that  sun  sinks  to  the  west ;  so, 
when  he  withdraws  from  the  souls  of 
men,  all  is  midnight  and  gloom  !  When 
we  look  on  the  sun  in  the  firmament, 
or  in  the  west,  let  us  remember  that 
such  is  the  great  Sun  of  righteousness 
in  regard  to  our  souls  ;  that  his  shining 
is  as  necessary,  and  his  beams  as  mild 
and  lovely  on  the  soul,  as  is  the  shining 
of  the  natural  sun  to  illuminate  the  ma 
terial  creation.     See  Note,  ch.  i.  4. 

6.  A7td  made  clay,  &,c.  Two  reasons 
may  be  assigned  for  making  this  clay, 
and  anointing  the  eyes  whh  it.  One 
is,  that  the  Jews  regarded  spittle  as 
medicinal  to  the  eyes  when  diseased, 
and  that  they  forbade  the  use  of  medi- 
cines on  the  sabbath.  They  regarded 
the  sabbath  so  strictly  that  they  consi 
dered  the  preparation  and  use  of  medi 
cines  as  contrary  to  the  law.  Especially 
it  was  particularly  forbidden  among  them 
to  use  spittle  on  that  day  to  heal  diseased 
eyes.  See  instances  in  Lightfoot.  Je- 
sus, therefore,  by  making  this  spittle, 
showed  them  that  their  manner  of  keep- 
ing the  day  w^as  supersthious,  and  that 
he  dared  to  do  a  thing  which  they 
esteemed  unlawful.  He  showed  that 
their  interpretation  of  the  law  of  the 
sabbath  was  contrary  to  the  intention 


A.  D.  32.] 

of  the  spittle,  and  he  '  anointed  the 
eyes  of  the  blind  man  with  the 
clay, 

7  And  said  unto  him,  Go,  wash 
in  the  pool  of  Siloam,  *  (which  is, 
by  interpretation,  Sent.)  He  ^  went 
his  way  therefore,  and  washed,  and 
came  seeing-. 

8  The  neig-hbours  therefore,  and 
they  Vv'hich  before  had  seen  him 
that  he  was  blind,  said,  Is  not  this 
he  that  sat  and  begged  ? 

9  Some  said.  This  is  he :  others 
J  or,  spread  the  clay  upon  the  eyes  of  the 

blind  man.      a  Ne.3.1o.      b  2  Ki.5.14. 


CHAPTER  IX. 


289 


of  God,  and  that  his  disciples  were  not 
bound  by  their  notions  ot"  the  sacred- 
ness  of  that  day.  Another  reason  may 
have  been,  that  it  was  common  for  pro- 
phets to  use  some  symbolical  or  ex- 
pressive action  in  working  miracles. 
Thus  Elisha  commanded  his  staff  io  be 
laid  on  the  face  of  the  child  that  he  was 
about  to  restore  to  life.  2  Kings  iv.  29. 
Comp.  Notes  on  Isa.  viii.  18.  In  such 
instances  the  prophet  showed  that  the 
miracle  was  wrought  by  powder  com- 
municated through  him.  So  in  this 
case,  Jesus,  by  this  act,  showed  to  the 
bUnd  man  that  the  power  of  healing 
came  from  him  who  anointed  his  eyes. 
He  could  not  see  him,  and  the  act  of 
anointing  convinced  him  of  what  might 
have  been  known  without  such  an  act, 
could  he  have  seen  him,  that  Jesus  had 
power  to  give  sight  to  the  bhnd. 

7.  Wash  in  the  pool.  Iwthefoitntain. 
IT  Of  Siloam.  See  Note,  Luke  xiii.  4. 
^  By  interpretation,  Sent.  From  the 
Hebrew  verb  to  send — perhaps  because 
it  was  regarded  as  a  blessing  sent  or 
given  by  God.  Why  Jesus  sent  him 
to  wash  here  is  not  known.  It  is  clear 
that  the  waters  had  no  efficacy  them- 
selves to  open  the  eyes;  but  it  is  pro- 
bable that  he  directed  him  to  go  there 
to  test  his  obedience,  and  to  see  whe- 
ther he  was  disposed  to  obey  him  in  a 
case  where  he  could  not  see  the  reason 
of  it.  An  instance  somewhat  similar 
occurs  in  the  case  of  Naarnan  the  Sy- 
rian leper.  2  Kings,  v.  10.  The  proud 
Syrian  despised  the  direction ;  the  hum- 
ble blind  man  obeyed  and  was  healed. 
This  case  shows  us  that  we  should  obey 
the  commands  of  God,  however  un- 
meaning or  mysterious  they  may  ap- 

Voi,.  IL— 25 


said.  He  is  like  him  :  but  he  said,  I 
am  //e. 

10  Therefore  said  they  unto  him, 
How  were  thine  eyes  opened  ? 

11  He  answered  and  said,  A  man 
that  is  called  Jesus  made  clay,  *=  and 
anointed  mine  eyes,  and  said  unto 
me,  Go  to  the  pool  of  Siloam,  and 
wash :  and  I  went  and  washed,  and 
I  received  sight. 

12  Then  said  they  unto  him, 
Where  is  he  ]    He  said,  I  know  not. 

13  They  brought  to  the  Pharisees 
him  that  aforetime  was  blind, 

-.         c  ver.6,7. 

pear.  God  has  always  a  reason  for  ail 
that  he  directs  us  to  do ;  and  our  faith 
and  v,-ilhngness  to  obey  him  are  often 
tried  wTien  we  can  see  Uttle  of  the  rea- 
son of  his  requirements.  In  the  first 
editions  of  these  Notes  it  was  remarked 
that  the  word  Siloam  is  from  the  same 
verb  as  Shiloh  in  Gen.  xlix.  10.  "  The 
sceptre  shall  not  depart  from  Judah — 
until  Shiloh  (i.  e.,  the  Sent  of  God, 
-the  Messiah)  come,"  and  that  John  in 
this  remark  probably  had  reference  to 
this  prophecy.  This  was  incorrect; 
and  there  is  no  evidence  that  John  in 
this  passage  had  reference  to  that  pro- 
phecy, or  that  this  fountam  was  em- 
blematic of  the  Messiah.  The  original 
words  Siloatn  and  Shiloh  are  from^  dif- 
ferent roots,  and  mean  different  things. 
The  former,  Siloam  {?h^),  is  derived 
from  rh\^  {to  send) ;  the  latter,  Shiloh 
(iir'tih  means  rest,  or  quiet ;  and  was 

fiven  to  the  Messiah,  probably  because 
e  would  bring  rest ;  i.  e.,  he'would  be 
the  "prince  of  peace."  Comp.  Isa. 
ix.  6. 

8.  The  neighbors,  See.  This  man 
seems  to  have  been  one  who  attracted 
considerable  attention.  The  number 
of  persons  totally  blind  in  any  commu- 
nity is  very  small,  and  it  is  possible 
that  this  was  the  only  blind  beggar  in 
Jerusalem.  The  case  was  one  there- 
fore hkely  to  attract  attention,  and  one 
where  there  could  be  no  imposture,  as 
he  was  generally  known.. 

13.  To  the  Pharisees.  To  the  mem- 
bers of  the  sanhedrim.  They  did  this 
doubtless  to  accuse  Jesus  of  having  vio- 
lated  the  sabbath ;   and  not,   as  they 


290 


JOHN. 


{A.  D.sa 


14  And  it  was  the  sabbath-day 
when  Jesus  made  the  clay  and 
opened  his  eyes, 

15  Then  again  the  Pharisees  also 
asked  him  how  he  had  received  his 
sight.  He  said  unto  them,  He  put 
clay  upon  mine  eyes,  and  I  washed, 
and  do  see. 

a  ver.31.    c.3.2. 

ought  to  have  done,  to  examine  into  the 
evidence  that  he  was  from  God. 

1 5.  The  Pharisees  asked  him  how,  &c. 
The  proper  question  to  have  been  asked 
in  that  case  was,  whether  he  had  in  fact 
done  n,  and  not  i?i  what  way.  The  question 
also  about  a  sinner's  conversion  is  whe- 
ther in  fact  it  has  been  done  ,'  and  not 
about  the  mode  or  manner  in  which  it  is 
effected.  Yet  it  is  remarkable  that  no 
small  part  of  the  disputes  and  inquiries 
among  men  are  about  the  mode  in  which 
the  Spirit  renews  the  heart,  and  not 
about  the  evidence  that  it  is  done. 

16.  Is  not  of  God.  Is  not  sent  by 
God  ;  or  cannot  be  a  friend  of  God. 
^  Because  he  heepeth  not  the  sahhath-day. 
They  assumed  that  their  views  of  the 
eabbath  were  correct,  and  by  those  vieu-s 
they  judged  others.  It  did  not  occur  to 
them  to  inquire  whether  the  interpreta- 
tion which  they  put  on  the  law,  might 
not  be  erroneous.  Men  often  assume 
their  own  interpretations  of  the  Scrip- 
tures to  be  infallible,  and  then  judge  and 
condemn  all  others  by  those  interpreta- 
tions. ^1  A  si7t?ier.  A  deceiver  ;  an 
impostor.  They  reasoned  conclusively, 
that  God  would  not  give  the  power  of 
working  such  miracles  to  an  nnpostor. 
The  miracles  were  such  as  could  not  be 
denied ;  nor  did  even  the  enemies  of 
Jesus  attempt  to  deny  them,  or  even  to 
explain  them  away.  They  were  open  ; 
public  ;  frequent.  And  this  shows  that 
they  could  not  deny  their  reality.  Had 
it  been  possible,  they  would  have  done 
it.  But  the  reality  and  power  of  those 
miracles  had  already  made  a  party  in 
favor  of  Jesus,  even  in  the  sanhedrim 
(ch.  vii.  50;  xii.  43);  and  those  opposed 
to  them  could  not  deny  their  reality. 
It  may  be  added,  that  the  early  oppo- 
nents of  Christianity  never  denied  the 
reality  of  the  miracles  performed  by  the 
Saviour  and  his  apostles.  Celsus,  Por- 
phyry, ani  Juhan — as  acute  foes  of  the 
gospel  as  perr.tpe  have  ever  lived — never 
caiied  this  in  queeiion.    They  attempt- 


16  Therefore  said  some  of  the 
Pharisees,  This  man  is  not  of  God, 
because  he  keepeth  not  the  sabbath 
day.  Others  said.  How  "  can  a 
man  that  is  a  sinner  do  such  mira- 
cles ]  And  ''  there  was  a  division 
among  them. 

17  They  say  unto  the  blind.  maD 

b  c.7.12,43. 


ed  to  show  that  it  was  by  some  evil  in- 
fluence, or  to  account  for  the  miracles 
in  some  other  way  than  by  admitting 
the  divine  origin  of  the  Christian  reli- 
gion;  but  about  the  facts  they  had  no 
question.  Were  they  not  as  well  quali- 
fied to  judge  about  those  facts  as  men 
now  ?  They  lived  near  the  time  ;  had 
every  opportunity  to  examine  the  evi- 
dence ;  were  skilful  and  talented  dis- 
putants ;  and  if  they  conld  have  denied 
the  reality  of  the  miracles,  they  would 
have  done  it.  It  is  scarcely  possible  to 
conceive  of  more  conclusive  proof  that 
those  miracles  were  really  performed  ; 
and  if  so,  then  the  Lord  Jesus  was  sent 
by  God.  '^  A  division.  Greek.  ".4 
schism.'^  A  separation  into  two  parties. 
17.  W/iat  sayest  thou  of  him,  &lc. 
The  translation  here  expresses  the  sense 
obscurely.  The  meaning  is  '  What 
sayest  thou  of  him  for  giving  thee  sight  V 
(Campbell.)  Or  '  What  opinion  of  him 
hath  this  work  of  power  and  mercy  to 
I  thee,  wrought  in  thee  ?'  (Hrirnmond.) 
I  ^  He  is  a  prophet.  That  is.  I  think  that 
the  power  to  work  such  a  miracle  proves 
that  he  is  sent  from  God.  And  though 
this  has  been  done  on  the  sabbath,  yet 
it  proves  that  he  must  have  been  sent 
by  God,  for  such  a  power  could  never 
have  proceeded  from  man,  or  a  sinner. 
We  see  here,  1st.  A  noble  confession* 
made  by  the  man  who  was  healed,  in 
the  face  of  the  rulers  of  the  people,  and 
when  he  doubtless  knew  that  they  were 
opposed  to  Jesus.  We  should  never  be 
ashamed,  before  any  class  of  men,  to 
acknowledge  the  favors  we  have  re 
ceived  from  Christ,  and  to  express  our 
belief  of  his  person,  bis  power,  and  his 
doctrine.  2d.  The  works  of  Jesus  were 
such  as  to  prove  that  he  came  from  God 
— however  much  he  may  have  appeared 
to  oppose  the  previous  notions  of  men, 
the  interpretation  of  the  law  by  the 
Pharisees,  or  the  deduction  of  reason. 
•Men  should  yield  their  own  views  of 
I  religion  to  the  teachings  of  God  ',  and 


A.  D.  32.]  CHAPTER  IX. 

a^in,  What  say  est  thou  of  hhn, 
that  he  hath  opened  thine  eyes'? 
He  said,  He  is  a  prophet.  °- 

18  But  the  Jews  did  not  believe 
*  concerning  him,  that  he  had  been 
blind  and  received  his  sight,  until 
they  called  the  parents  of  him  that 
had  received  his  sight. 

19  And  they  asked  them,  saying. 
Is  this  your  son,  who  ye  say  was 
born  blind]  How  then  doth  he 
now  see  ? 

20  His  parents  answered  them 
and  said.  We  know  that  this  is  our 
son,  and  that  he  was  born  blind  . 

ac.4.19.      6Is.26.ll. 

believe  that  he  that  could  open  the  eyes 
of  the  blind,  and  raise  the  dead,  was 
fitted  to  declare  his  will. 

18,  19.  Is  this  your  son,  &c.  The 
Pharisees  proposed  three  questions  to 
the  parents,  by  which  they  hoped  to 
convict  the  man  of  falsehood.  1st.  Whe- 
ther he  vjss  their  sou  ?  2d.  Whether 
they  would  affirm  that  he  was  born 
blind  ?  and  3d.  Whether  they  knew  by 
what  means  he  now  saw  ?  They  evi- 
dently intended  to  intimidate  the  pa- 
rents, so  that  they  might  give  au  answer 
to  one  of  these  questions  that  would 
convict  the  man  of  deception.  We  see 
here  the  art  to  which  men  will  resort, 
rather  than  admit  the  truth.  Had  they 
been  half  as  much  disposed  to  believe 
on  Jesus,  as  they  were  to  disbeheve, 
there  would  have  been  no  difficulty  in 
the  case.  And  so  with  all  men  ;  were 
they  as  much  i?idined  to  embrace  the 
truth,  as  they  are  to  reject  it,  there  would 
Boon  be  an  end  of  cavils. 

20 — 22.  His  parents  answered,  &c. 
To  the  first  two  questions,  they  answered 
without  hesitation.  They  knew  that  he 
was  their  son,  and  that  he  was  born 
bUnd.  To  the  third  question,  they  could 
not  positively  answer,  as  they  had  not 
witnessed  the  means  of  the  cure,  and 
were  afraid  to  express  their  belief  It 
appears  that  they  had  themselves  no 
doubt,  but  they  were  not  eye-witnesses, 
and  could  not  be  therefore  legal  evi- 
dence. IT  He  is  of  age.  He  is  of  suf- 
ficient age  to  give  testimony.  Among 
the  Jews  this  age  was  fi.xed  at  thirteen 
vears.  ^  He  did  confess  that  he  was 
Christ.    Did  acknowledge  that  he  was 


291 


21  But  by  what  means  he  now 
seeth,  we  know  not ;  or  who  hath 
opened  his  eyes,  we  know  not :  he 
is  of  age  ;  ask  him  :  he  shall  speak 
for  himself. 

22  These  words  spake  his  pa- 
rents, because  they  *=  feared  the 
Jews  :  for  the  Jews  had  agreed  al- 
ready, that  if  any  man  did  confess 
that  he  was  Christ,  he  <*  should  be 
put  out  of  the  synagogue. 

23  Therefore  said  his  parents. 
He  is  of  age  ;  ask  him. 

24  Then  again  called  they  the 
man  that  was  Ijlind,  and  said  unto 

cPr.29.25.  c.7.13.  12.42.      d\cx.2A.  c.16.2. 


the  Messiah.     They  had  prejudged  the 
ca.se,  and  determined  to  put  down  all 
free  inquiry,  and  7wt  to  be  convinced  by 
any  means.    ^  Put  out  of  the  synagogue. 
This  took  place  in  the  temple,  or  near 
the  temple.     It  does  not  refer  therefore 
to   any  immediate  and  violent   putting 
j  forth  from  the  place  where  they  were. 
It  refers  to  excommutiication  from  the 
j  synagogue.      Among  the  Jews   there 
I  were  two  grades  of  excommunication; 
{  the  one  for  lighter  offences,  of  which 
j  they  mentioned  twenty-four  causes;  the 
!  other  for  greater  offences.     The  first 
i  excluded  a  man  for  thirty  days  from  the 
i  privilege  of  entering  a  synagogue,  and 
from  coming  nearer  to  his  wife  or  friends 
than  four  cubits.     The  other  was  a  so- 
lemn exclusion  for  ever  from  the  wor- 
ship of  the  synagogue,  attended  with 
awful  maledictions  and  curses,  and  an 
exclusion  from  all  intercourse  with  the 
people.     This  was  called  the  curse,  and 
so  thoroughly  excluded  the  person  from 
all  commimion  whatever  with  his  coun- 
trymen, that  they  were  not  allowed  to 
sell  to  him  any  thing,  even  the  neces 
saries  of  life.     {Buxtorf.)     It  is  proba- 
ble that  this  latter  punishment  was  what 
they  intended  to  inflict  if  any  one  should 
confess  that  he  was  the  Messiah ;  and 
it  was  the  fear  of  this  terrible  punish- 
ment that  deterred  his  parents  from  ex 
pressing  their  opinion. 

24.  Give  God  the  praise.  This  ex 
pression  seems  to  be  a  form  of  admin 
i  istering  an  oath.  It  is  used  in  Josh 
j  vii.  19,  when  Achan  was  put  on  his  oath 
;  and  entreated  to  confess  his  guilt.  Joshuv 
eaid,  *'  My  son,  give,  I  pray  iJusc,  glom 


202 


him,   Give   Cod  "  the  praise:   we 
know  that  this  man  is  a  sinner. 

25  He  answered  and  said,  Whe- 
ther he  be  a  sinner  or  110,  I  know 
not :  one  thing  I  know,  that,  where- 
as I  was  blind,  now  I  see. 

26  Then  said  they  to  him  again, 

a  Jos.7.19.  Ts.50.14,t5. 


JOHN.  [A.  D.  32. 

What  did  he  to  thee  1  how  opened 
he  thine  eyes  1 

27  He  answered  them,  I  have 
told  you  already,  and  ye  did  not 
hear:  w^herefore  would  ye  hear  it 
again  1  will  ye  also  be  his  disciples  1 

28  Then  they  reviled  ''  him,  and 
ft  lPe.2.23. 


to  the  Lord  God  of  Israel,  (in  the  Greek 
of  the  Septuagint,  the  very  expression 
used  in  John,  '  Give  God  the  praise,') 
and  make  confession  unto  him."  It  is 
equivalent  to  an  adjuration  in  the  pre- 
sence of  God  to  acknowledge  the  truth  ; 
as  the  truth  would  be  giving  God  praise, 
confessing  the  case  before  him,  and 
trusting  to  his  mercy.  Compare  1st 
Sam.  vi.  5.  The  meaning  here  is  not 
'  give  God  praise  for  healing  you,'  for 
they  were  not  willing  to  admit  that  he 
had  been  cured,  (ver.  18.)  but  confess  that 
there  is  imposture  in  this  case  ;  that  you 
have  declared  to  us  a  falsehood ;  that 
you  have  endeavored  to  impose  on  us  ; 
and  by  thtis  confessing  your  sin  give 
praise  and  honor  to  God,  who  condemns 
all  imposture  and  falsehood,  and  whom 
you  will  thus  acknowledge  to  be  right 
m  your  condemnation.  1  o  induce  him 
to  do  this,  they  added,  that  they  h7iew, 
or  were  satisfied  that  Jesus  was  a  sin- 
ner. As  they  considered  that  point  set- 
tled, they  urged  him  to  confess  that  he 
had  attempted  to  impose  on  them.  IT  We 
know.  We  have  settled  that.  He  has 
broken  the  sabbath,  and  that  leaves  no 
doubt.  ^\  A  sinner.  A  violator  of  the 
law  respecting  the  sabbath,  and  an  im- 
postor.    See  ver.  16. 

25.  Whether  he  be  a  sinner  or  no,  I 
know  not.  The  man  had  just  said  that 
he  believed  Jesus  to  be  a  prophet,  (ver. 
17.)  By  his  saying  that  he  did  not  know 
whether  he  was  a  sinner,  may  be  meant 
that  though  he  might  be  a  prophet,  yet 
!hat  he  might  not  be  perfect ;  or  that  it 
did  not  become  him,  being  an  obscure 
and  unlearned  man,  to  attempt  to  de- 
termine that  question.  What  follows 
shows  that  he  did  not  believe  that  he 
was  a  sinner  ;  and  these  words  were 
probably  spoken  in  irony  to  deride  the 
Pharisees.  They  were  perverse,  and 
full  of  cavils  ;  and  were  determined  not 
to  believe.  The  man  reminded  them 
that  the  question  was  not  whether  Jesus 
was  a  sinner ;  that  though  that  might 
Ijc.  yet  it  did  not  settle  the  other  ques- 


tion about  opening  his  eyes,  which  was 
the  chief  point  of  the  inquiry.  IT  One 
thing  I  know,  &c.  About  this  he  could 
have  no  doubt.  He  disregarded,  there- 
fore their  cavils.  We  may  learn  also 
here,  1st.  That  this  declaration  may  be 
made  by  every  converted  sinner.  He 
may  not  be  able  to  meet  the  cavils  of 
others.  He  may  not  be  able  to  tell  how 
he  was  converted.  It  is  enough  if  he 
can  say  '  I  was  a  sinner,  but  now  love 
God  ;  I  was  in  darkness,  but  have  now 
been  brought  to  the  light  of  truth.'  2d. 
We  should  not  be  ashamed  of  the  fact 
that  we  are  made  to  see  by  the  Son  of 
God.  No  cavil  or  derision  of  men 
should  deter  us  from  such  an  avowal. 
3d.  Sinners  are  perpetually  shifting  the 
real  point  of  inquiry.  They  do  not  in- 
quire into  the  facts.  They  assume  that 
a  certain  thing  canriot  be  true,  and  then 
argue  as  if  that  was  a  conceded  point. 
The  proper  way  in  rehgion  is  to  inquire 
into  the  facts,  and  then  account  for  them 
as  we  can. 

26.  How  opened  he  thijie  eyes  ?  The 
reason  why  they  asked  this  so  often  was 
doubtless  to  attempt  to  draw  him  into 
contradiction  ;  either  to  intimidate  him, 
or  throw  him  off  his  guard,  so  that  he 
might  be  detected  in  denying  what  he 
had  before  affirmed.  But  God  gave  to  this 
poor  man  grace  and  strength  to  make  a 
bold  confession  of  the  truth,  and  com- 
pletely to  confound  his  proud  and  subtle 
examiners. 

2S.  Thou  art  his  disciple.  This  they 
cast  at  him  as  reproach.  His  defence 
of  Jesus  they  regarded  as  proof  that  he 
was  his  follower,  and  this  tliey  now 
attempted  to  show  was  inconsistent  with 
being  a  friend  of  Moses  and  his  law. 
Moses  had  given  the  law  respecting  the 
sabbath  ;  Jesus  had  healed  a  man  con 
trary,  in  their  view,  to  the  law  of  Moses. 
They  therefore  held  Jesus  to  be  a  vio- 
lator and  contemner  of  the  law  of  Mo- 
ses, and  of  course  his  followers  also. 
IT  We  are  Moses^  disciples.  We  ac- 
knowledge the  authority  of  the  law  of 


A.  D.  32.] 


CHAPTER  IX. 


293 


said,  Thou  art  his  disciple ;  but  we 
are  Moses'  disciples. 

29  We  know  "  that  God  spake 
unto  Moses  :  as  fur  this  felloiv,  we  * 
know  not  from  whence  he  is. 

30  The  man  answ'ered  and  said 
unto  them,  Why  '  herein  is  a  mar- 
vellous thing,  that  ye  know  not  from 
whence  he  is,  and  ifet  he  hath  open- 


aPs. 103.7.     He.3.5.        >  c.8.14.       £  c.3.ia. 
rfPs.n9.18.    Is.29.18,19.  35.5.    2Cor.4.6. 


Moses,   which  Jesus  has    broken  by 
healing  on  that  day. 

29.  We  know,  &c.  We  know  that 
God  commanded  Moses  to  deliver  the 
law.  In  that  they  were  correct.  But 
they  assumed  their  interpretation  of  the 
law  to  be  infallible,  and  hence  con- 
demned Jesus.  IT  As  for  this  fellow. 
The  word  fellow  is  not  in  the  original. 
It  is  simply  "this.'"'  The  word  fellow 
implies  contempt,  which  it  cannot  be 
proved  they  intended  to  express. — 
^Whence  he  is.  We  know  not  his  ori- 
gin, his  family,  or  his  home.  The  con- 
trast with  the  preceding  member  of  the 
sentence  shows  that  mey  intended  to 
express  their  belief  that  he  was  not  from 
God.  They  knew  not  whether  he  was 
mad,  whether  he  was  instigated  by  the 
devil,  or  whether  he  spoke  of  himself 
See  ch.  vii.  27 ;  \iii.  48 — 52. 

30.  A  marvellous  thing.  This  is  won- 
derful and  amazing.  IT  Knoio  not  from 
whence  he  is.  That  you  cannot  perceive 
that  he  who  has  wrought  such  a  miracle 
must  be  from  God. 

31.  Now  we  know.  That  is,  it  is  an 
admitted,  or  conceded  point.  No  one 
calls  it  into  question.  IT  God  heareth  not. 
When  a  miracle  was  performed,  it  was 
customary  to  invoke  the  aid  of  God. 
Jesus  often  did  this  himself,  and  it  was 
by  his  power  only  that  prophets  and 
apostles  could  perform  miracles.  The 
word  "heareth"  in  this  place  is  to  be 
understood  as  referring  to  such  cases. 
God  will  not  hear,  i.  e.  answer.  ^  Sin- 
ners. Impostors.  False  prophets,  and 
pretenders  to  divine  revelation.  See 
ver.  24.  The  meaning  of  this  verse  is 
therefore,  '  It  is  well  understood,  that 
God  will  not  give  miraculous  aid  to  im- 
postors and  false  prophets.'  We  may 
remark  here,  1st.  That  the  passage  has 
00  reference  to  the  prayers  which  sin- 

25* 


31  Now   we   know   that   God 
heareth   not   sinners ;   but   if -^  any 
man  be  a  worshipper  of  God,  and 
doeth  his  will,  him  he  heareth. 

32  Since  the  world  began  w^as  it 
not  heard  that  any  man  opened  the 
e3'es  of  one  that  was  born  blind. 

33  If  this  man  were  not  of  God, 
he  could  do  nothing. 

P  Job  27.9.  Ps.66.18.  Pr.23.9.  Is.1.15.  Je. 
11.11.  Eze.a.18.  Mic.3.4.  Zec.7.13.  /Ps. 
34.15.    Pr.  15.29. 


ners  make  for  salvation.  2d.  If  it  had, 
it  would  not  be  of  course  true.  It  was 
the  mere  opinion  of  this  man.  in  accord- 
ance with  the  common  sentiment  of  the 
Jews,  and  there  is  no  evidence  that  he 
was  inspired.  3d.  The  only  prayers 
which  God  v.-ill  not  hear,  are  those 
which  are  offered  in  mo.;kery,  or  when 
the  man  loves  his  sins,  and  is  unwilhng 
to  give  them  up.  Such  prayers  God 
will  not  hear.  Ps.  Ixvi.  ]8.  '"If  I  re- 
gard iniquity  in  my  heart,  the  Lord  will 
not  hear  me."  Isa.  i.  14, 15.  Job  xxvii. 
9.  Jer.  xi.  11.  Eze.viii.  18.  Mich.  iii. 
4.  Zech.  vii.  13.  ^  A  ivorshipper.  A 
sincere  worshipper ;  one  who  fears, 
loves,  and  adores  him.  IT  Doth  his  will. 
Obeys  his  commandments.  This  is  in- 
fallibly true.  The  scripture  abounds 
with  promises  to  such  that  God  will 
hear  their  prayer.     See  Ps.  xxxiv.  15. 

32.  Sifice  the  world  began.     Neither 
I  Moses  nor  any  of  the  prophets  had  ever 

done  this.  No  instance  is  recorded  in 
the  Old  Testament.  As  this  was  a 
miracle  which  had  never  been  perform- 
ed, the  man  argued  justly  that  he  who 
had  done  it  must  be  from  God.  As  Je- 
sus did  it  not  by  surgical  operations,  but 
by  clay,  it  showed  that  he  had  power  of 
working  miracles  by  any  means.  It  may 
be  also  remarked  that  the  restoration  of 
sight  to  the  bhnd  by  surgical  operations 
was  never  performed  until  the  year  1728. 
Dr.  Chesselden,  an  English  surgeon, 
was  the  first  who  attempted  it  success- 
fully, who  was  enabled  to  remove  a 
cataract  from  the  eye  of  a  young  man, 
and  to  restore  sight.  This  fact  shows 
the  difficulty  of  the  operation,  when  the 
most  skilful  natural  means  are  empioy 
ed,  and  the  greatness  of  the  miracle 
performed  by  the  Saviour. 

33.  Could  do  nothing.     Could  do  no 
such  work  as  this.     This  reasoning  was 


204 


JOHN. 


[A.  D. 


34  rhey  answered  and  said  unto 
him,  Thou  "  wast  altogether  born 
in  sins,  and  dost  thou  teach  us  ] 
And  they  ^  cast  him  *  out. 

35  Jesus  heard  that  they  had  cast 
him  out :  and  when  he  had  found 
him,  he  said  unto  him,  Dost  thou 
believe  "  on  the  Son  of  God  ] 

a  ver.2.  '  or,  excommunicated  him.  b  Is. 
66.5. 

conclusive.  The  fact  that  Jesus  could 
perform  miracles  like  this,  was  full 
proof  that  he  was  commissioned  by  God 
— proof  that  never  has  been,  and  never 
can  be  refuted.  One  such  miracle 
proves  that  he  was  from  God.  But  Je- 
sus gave  many  similar  proofs,  and  thus 
put  his  divine  mission  beyond  the  pos- 
sibility of  doubt. 

34.  IVast  born  in  sins.  That  is,  thou 
wast  born  in  a  state  of  blindness  —  a 
state  which  proved  that  either  thou  or 
thy  parents  had  sinned,  and  that  this 
was  the  punishment  for  it.  See  ver.  2. 
Thou  wast  cursed  by  God  with  blind- 
ness for  crime,  and  yet  thou  dost  set  up 
for  a  religious  teacher !  — When  men 
have  no  arguments,  they  attempt  to  sup- 
ply their  place  by  revilings.  When  they 
are  pressed  by  argument,  they  reproach 
their  adversaries  with  crime,  and  espe- 
cially with  being  Hind,  perverse,  here- 
tical, disposed  to  speculation,  and  re- 
gardless of  the  authority  of  God.  And 
especially  do  they  consider  it  great  pre- 
sumption that  one  of  an  inferior  age  or 
rank,  should  presume  to  advance  an  ar- 
gument in  opposidon  to  prevailing  opin- 
ions. IT  They  cast  him  out.  Out  of  the 
synagogue.  They  excommunicated  him. 
See  Note  on  ver.  22. 

35.  Dost  thou  believe  on  the  Son  of 
God  ?  Hitherto  he  had  understood  lit- 
tle of  the  true  character  of  Jesus.  He 
believed  that  he  had  power  to  heal  him, 
and  he  inferred  that  he  must  be  a  pro- 
phet, (ver.  17).  He  believed  according 
to  the  light  he  had  ;  and  he  now  show- 
ed that  he  was  prepared  to  believe  all 
that  Jesus  said.  This  is  the  nature  of 
true  faith.  It  believes  all  that  God  has 
made  known;  and  it  is  preparedAo  re- 
ceive all  that  he  will  teach.  The  phrase 
Son  of  God  here  is  equivalent  to  the 
Messiah.     Note,  Matt.  viii.  29. 

36.  Tf7(o  is  he  f  It  is  probable  that 
the  man  did  not  know  that  he  who  now 
addressed  him  was  the  same  who  had 


36  He  answered  and  said.  Who 
is  he,  Lord,  that  I  might  believe  on 
him  1 

37  And  Jesus  said  unto  him, 
Thou  hast  both  seen  him,  and  '^  it 
is  he  that  talketh  with  thee. 

38  And  he  said.  Lord,  1  believe. 
*  And  he  worshipped  him. 

c  lJno.5.13.      dc.4.26.      e  Matt.14.33. 


healed  him.  He  had  not  yet  seen  him 
(ver.  7.),  but  was  prepared  to  acknow- 
ledge him  when  he  did  see  him.  He  in- 
quired, therefore,  who  the  person  was, 
or  wished  that  he  might  be  pointed  out 
to  him  that  he  miglit  see  him.  This 
passage  shows  that  he  was  disposed  to 
believe,  and  had  a  strong  desire  to  see 
and  hear  the  Son  of  God.  ^  Lord. 
This  word  here,  as  in  many  other  in- 
stances in  the  New  Testamenf,  mean» 
"  Sir."  It  is  clear  that  the  man  did 
not  know  that  it  was  the  Lord  Jesus 
that  addressed  him,  and  he  therefore 
replied  to  him  in  the  common  language 
of  respect,  and  asked  him  to  point  out 
to  him  the  Son  of  God.  The  word 
translated  "Lord"  here,  is  rendered 
"  Sir"  in  John  iv.  11 ;  xx.  15 ;  xii.  21. 
Acts  xvi.  30.  Matt,  xxvii.  63.  It  should 
j  have  been  also  here,  and  in  many  other 
I  places. 

38.  /  believe.  This  w^as  the  over- 
flowing expression  of  gratitude  and 
faith.  IT  And  he  ivorshipped  him.  He 
did  homage  to  him  as  the  Messiah,  and 
as  his  gracious  benefactor.  See  Note, 
Matt.  ii.  2.  This  shows,  1st.  That  it  is 
right  and  natural  to  express  thanks  and 
praise  for  mercies.  2d.  All  blessings 
should  lead  us  to  pour  out  our  grp.iitude 
to  Jesus,  for  it  is  from  him  that  we  re- 
ceive them.  3d.  Especially  is  this  true 
when  the  jnind  has  been  enlightened— 
when  our  spiritual  eyes  have  been 
opened  —  and  we  are  permitted  to  see 
the  glories  of  the  heavenly  world.  4th. 
It  is  right  to  pay  homage  or  wor.'^hip  to 
Jesus.  He  forbade  it  not.  He  received 
it  on  earth  ;  and  for  all  mercies  of  pro- 
vidence and  redemption,  we  should  pay 
to  him  the  tribute  of  humble  and  grate- 
fill  hearts.  The  Syriac  renders  the 
phrase,  "he  worshipped  him,"  thus, 
"and  casting  himself  down  he  adored 
him."  The  Persic,  "and  he  bowed 
down  and  adored  Christ."  The  Ara- 
bic, "  and  he  adored  him."     The  Vul- 


A.  D.  32.] 


CHAPTER  X. 


295 


39  And  Jesus  said,  For  *  judg- 
ment I  am  come  into  this  world ; 
that  they  which  see  not  *  might  see, 
and  that  they  which  see  might  be 
made  blind.  ' 

40  And  some  of  the  Pharisees 
which  were  with  him  heard  these 
words,  and  said  unto  him.  Are  we 
"  blind  also  ] 

a  c.5.22,27.  12.47.  b  1  Pe.2.9.  c  Matt.l3. 
S3,  c.3.19.      dRo.2.19.    Re.3.17. 


gate,    "and    falling   down  he  adored 
him." 

39.  For  judgment.  The  word  judg- 
ment here  has  been,  by  some,  under- 
stood in  the  sense  of  condemnation. 
'  The  effect  of  my  coming  is  to  con- 
demn the  world.'  But  this  meaning 
does  not  agree  with  those  places  where 
Jesus  says  he  came  not  to  condemn  the 
world.  John  iii.  17  ;  xii.  47 ;  v.  45.  To 
judge  is  to  express  an  opinion  in  a  ju- 
dicial manner  ;  and  also  to  express  any 
sentiment  about  any  person  or  thing. 
John  yii.  24  ;  v.  30.  Luke  vii.  43.  The 
ineaning  of  the  word  here  may  be  thus 
expressed  :  '  I  came  to  declare  the  con- 
dition of  men  ^  to  show  them  their  duty 
and  danger.  My  coming  will  have  this 
effect,  that  some  will  be  reformed  and 
saved,  and  some  more  deeply  con- 
demned.' IT  That  they,  &c. '  This 
does  not  say  that  this  was  the  design 
of  his  coming,  but  that  such  v/ould  be 
the  effect  or  result.  He  came  to  declare 
the  truth,  and  the  effect  would  be,  &e. 
Similar  instances  of  expression  fre- 
quently occur.  Compare  Matt.  xi.  25. 
X.  34.  "I  came  not  to  send  peace, 
but  a  sword  ;" — i.  e.,  such  will  be  the 
effect  of  my  coming.  IF  That  they 
which  see  not.  Jesus  took  this  illustra- 
tion, as  he  commonly  did,  from  the 
case  before  him.  But  it  is  evident  that 
he  meant  it  to  be  taken  in  a  spiritual 
sense.  He  refers  to  those  who  are 
blind  and  ignorant  by  ein  ;  whose  minds 
have  been  darkened,  but  who  are  de- 
sirous of  seeing.  IT  Might  see.  Might 
discern  the  path  of  tnath,  of  duty,  and 
of  salvation.  Ch.  x.  9.  'S  They  u-hich 
see.  They  who  suppose  they  see  ;  who 
are  proud,  self-confident,  and  despisers 
of  the  truth.  Such  were  evidently  the 
Pharisees.  ^  3Iight  be  made  blind, 
^ch  \vx)'s\d  hefheeff'e£t  of  his  preaching. 


41  Jesus    said   unto   them.    If  • 
5'e  were  blind,  ye  should  have  no 
sin :  hut  now  ye  say.  We  see :  there- 
fore ^  your  sin  remaineth. 
CHAPTER  X. 

VERILY,  verily,  I  say  unto  you, 
ff  He  that  entereth  not  by  the 
door  into  the  sheepfold,  but  climb 
eth  up  some  other  way,  the  same  is 
a  thief  and  a  robber. 

«c.l5.22,24.       fU.5.2].    La-18.14.    1  Jno. 
1.8-10.      o-Ro.10.15.    He.5.4. 


It  would  exasperate  them  ;  and  their 
pride  and  opposition  to  him  would  con- 
firm them  more  and  more  in  their  er-- 
roneous  views.  This  is  always  the 
effect  of  truth.  Where  it  does  not  sof- 
ten it  hardens  the  heart ;  where  it  does 
not  convert,  it  sinks  into  deeper  blind- 
ness and  condemnation. 

4L  If  ye  were  blind.  If  you  were 
really  blind — 'had  had  no  opportunitie* 
of  learning  the  truth.  If  you  were  truly 
ignorant,  and  were  willing  to  confess  it, 
and  to  come  to  me  for  instruction.  IT  No 
sin.  You  would  not  be  guilty.  Sin  is 
measured  by  the  capacities  or  ability 
of  men,  and  by  their  opportunities  or 
knowing  the  truth.  If  men  had  no 
ability  to  do  the  will  of  God,  they  could 
not  be  to  blame.  If  they  have  all  pro- 
per ability,  and  no  disposition,  God 
holds  them  to  be  guilty.  This  passage 
teaches  conclusively,  1st.  That  men 
are  not  condemned  for  what  they  can- 
not do.  2d.  That  the  reason  why  they 
are  condemned  is,  that  they  are  not 
disposed  to  receive  the  truth.  3d.  That 
pride  and  self-confidence  are  the  sources 
of  condemnation.  4th.  That  if  men  are 
condemned,  they,  and  not  God,  will  be 
to  blame.  ^  We  see.  We  have  know- 
ledge of  the  law  of  God.  This  they  had 
pretended  when  they  professed  to  un- 
derstand the  law  respecting  the  sabbath 
better  than  Jesus,  and  condemned  him 
for  healing  on  that  day.  IF  Ymir  sin 
remaineth.  \ow  are  guilty,  and  your 
sin  is  unpardoned.  Men's  sins  will  al- 
ways be  unpardoned  while  they  are 
proud,  and  self-sufficient,  and  confident 
of  iheir  own  vvisdom.  If  they  will  come 
with  humble  hearts,  and  confess  their 
ignorance,  God  will  forgive,  enhghten, 
and  guide  them  in  the  path  to  heaven. 
CHAPTER  X. 

I.    Verily,  verily.     See    Note,  John 


296 


JOHN. 


[A.  D.  32. 


2  Bi  I  he  that  entereth  in  by  the  " 
door  is  the  shepherd  of  the  sheep. 


a  ver.7,9. 


iii.  3.  ^  I  say  unto  you.  Some  have 
supposed  that  what  follows  here  was 
delivered  on  some  other  occasion  than 
the  one  mentioned  in  the  last  chapter. 
But  the  expression,  verily,  verily,  is 
one  which  is  not  used  at  the  commence- 
ment of  a  discourse,  and  the  discourse 
itself  seems  to  be  a  continuation  of  what 
was  said  before.  The  Pharisees  pro- 
fessed to  be  the  guides  or  shepherds  of 
the  people.  Jesus,  in  the  close  of  the 
last  chapter,  had  charged  them  with 
being  hli7id,  and  of  course  of  being  un- 
qualified to  lead  the  people.  He  pro- 
ceeds here  to  state  the  character  of  a 
true  shepherd  ;  to  show  what  was  a 
hireling  ;  and  to  declare  that  he  was  the 
true  shepherd  and  guide  of  his  people. 
This  is  called  (ver.  6.),  a  parable,  and  it 
is  an  eminently  beautiful  illustration  of 
the  office  of  the  Messiah,  drawn  from 
an  employment  well  known  in  Judea. 
The  Messiah  was  predicted  under  the 
image  of  a  shepherd.  Ezek.  xxxiv.  23  ; 
xxxvii.  24.  Zech.  xiii.  7.  Hence  at  the 
close  of  the  discourse  they  asked  him 
whether  he  were  the  Messiah.  Ver. 
24.  IT  Into  the  sheep/old.  The  sheep- 
fold  was  an  inclosure  made  in  fields 
where  the  sheep  were  collected  by 
night  to  defend  them  from  robbers, 
wolves,  &c.  It  was  not  commonly 
covered,  as  the  seasons  in  Judea  were 
mild.  By  the  figure  here  we  are  to 
understand,  the  Jewish  people,  ^or  the 
church  of  God,  which  is  often  likened 
to  a  flock.  Eze.  xxxiv.  1 — 19.  Jer. 
xxiii.  1 — 4.  Zech.  xiii.  By  the  door, 
here,  is  meant  the  Lord  Jesus  Christ. 
Ver.  7,  9.  He  is  "  the  way^  the  truth, 
and  the  life."  John  xiv.  6.  And  as 
the  only  proper  way  of  entering  the 
fjld  was  by  the  door,  so  the  only  way 
of  entering  the  church  of  God,  is  by  the 
Lord  Jesus  —  that  is,  by  believing  on 
him,  and,  obeying  his  commandments. 
The  particular  application  of  this  place, 
however,  is  to  religious  teachers,  who 
cannot  enter  properly  on.  the  duties  of 
teaching  and  guarding  the  Hock,  except 
by  the  Lord  Jesus  ;  that  is,  in  the  v/ay 
wiiich  he  has  appointed.  The  Phari- 
Btcs  claimed  to  be  pastors,  but  not  un- 
der his  appointment.  They  eut'^red 
iome  other  way.     Ihe  true  pastors  of  i 


3  To  him  *  the  porter  openeth ; 
and  the  sheep  hear  his  voice  :  and 

b  Re.3.20. 


the  church  are  those  who  enter  by  the 
influences  of  the  Spirit  of  Jesus,  and  in 
the  manner  which  he  has  appointed. 
"^  Some  other  way.  Either  at  a  win- 
dow, or  over  the  wall.  IT  A  thief. 
One  who  silently  and  secretly  takes 
away  the  property  of  another.  IT  A 
robber.  One  who  does  it  by  violence 
or  bloodshed.  Jesus  here  designates 
those  pastors  or  ministers  of  religion 
who  are  influenced  riot  by  love  to  him, 
but  who  seek  the  office  from  ambhion, 
or  the  love  of  power,  or;  wealth,  or 
ease  ;  who  come  not  to  promote  the 
welfare  of  the  church,  but  to  promote 
their  own  interests  or  passions.  Alas, 
in  all  churches  there  have  been  many—' 
many,  who  for  no  better  ends  have 
sought  the  pastoral  office.  To  all  such 
Jesus  gives  the  names  of  thieves  and 
robbers. 

2.  He  that  entereth  by  the  door.  This 
v;as  the  way  in  which  a  shepherd  had 
access  to  his  flock.  In  ver.  7,  Jesus 
says  he  is  the  door.  In  this  place  he  re- 
fers to  those  who,  by  him  —  that  is,  in 
accordance  with  his  spirit  and  law — be- 
came ministers  of  rehgion.  "fi"  Is  the 
shepherd  of  the  sheep.  Christ  does  not 
here  refer  to  himself,  for  he  is  the  way 
or  door  by  which  oihsrs  enter.  But  he 
refers  to  all  the  ministers  of  the  gospel 
who  have  access  to  the  church  by  him. 
In  the  original  the  article  "  the-"  is 
wanting  before  the  word  shepherd.  "  Is 
a  shepherd."  By  his  entering  in  this 
manner  he  shov/s  that  he  is  a  shepherd 
— one  who  cares  for  his  flock,  and  does 
not  come  to  kill  and  destroy. 

3.  To  him  the  porter  openeth.  The 
porter  is  the  door-keeper.  It  seems  that 
the  more  wealthy  Jews  who  owned 
flocks,  employed  some  person  to  take 
charge  of  the  flock.  At  first  all  shep- 
herds attended  their  flocks  personally 
by  day  and  by  night ;  and  this  continu- 
ed to  be  commonly  the  practice,  but 
not  always.  IT  Tlie  sheep  hear  his  voice. 
The  voice  of  the  shepherd.  A  flock 
will  readily  discern  the  well-known 
voice  of  one  who  is  accustomed  to  at- 
tend them.  1  he  meaning  is,  that  the 
people  of  God  will  be  found  disposed  to 
listen  to  the  instructions  of  those  who 
are  appointed  by  Christ ;    vho  preach 


A.  D.  3-2.] 


CHAPTER  X. 


297 


he  calleth^his  own  sheep  byname, 
and  leadeth  ^  them  out. 

4  And  when  he  putteth  forth  his 
own  sheep,  he  goeth  before  them, 
and  the  sheep  follow  him  :  for  they 
know  his  voice. " 

5  And  a  stranger  will  they  not 
follow,  but  will  fiee  "^  from  him : 
for  they  know  not  the  voice  of 
strangers. 

a  Eze.34.11.  Ro.8.30.  6  Is.40.11.  c  Ca. 
2.8.  5.2.      d2Ti.3.5.    Re.2.2. 


his  pure  doctrine ;  and  who  show  a 
real  love  for  the  church  of  God.  There 
is  scarcely  any  better  test  of  fidelity  in 
the  pastoral  office  than  the  approbation 
of  the  humble  and  obscure  people  of 
God,  when  they  discern  in  the  preacher 
the  very  manner  and  spirit  of  the  doc- 
trines of  the  Bible.  ^  He  calleth  his 
own  sheep  by  name.  It  was  customary, 
and  is  still,  we  are  told  by  travellers, 
for  shepherds  to  give  particular  names 
to  their  sheep,  by  which  they  soon 
learned  to  regard  the  voice  of  the  shep- 
herd. By  this  our  Saviour  indicates 
doubtless  that  it  is  the  duty  of  a  minis- 
ter of  religion  to  seek  an  intimate  and 
personal  acquaintance  whh  the  people 
of  his  charge  ;  to  feel  an  interest  in 
them  as  individuals,  and  not  merely  to 
address  them  together;  to  learn  their 
private  wants ;  to  meet  them  in  their 
individual  trials,  and  to  administer  to 
them  personally  the  consolations  of  the 
gospel.  ^  Leadeth  them  out.  He  leads 
them  from  the  fold  to  pasture,  or  to  wa- 
ter. Perhaps  there  is  here  intended  the 
care  of  a  fahhful  pastor  to  provide  suita- 
ble instruction  for  the  people  of  his 
charge,  and  to  feed  them  with  the  bread 
of  lite.  See  a  beautiful  and  touching 
description  of  the  care  of  the  Great 
Shepherd,  in  Ps.  xxiii. 

4.  He  putteth  forth.  Or  leads  them 
out  of  the  fold.  ^  Hegoeth  before  them. 
He  leads  them,  ana  guides  them,  and 
does  not  leave  them.  A  shepherd  spent 
his  time  with  his  flocks,  tie  went  be- 
fore them  to  seek  the  best  pastures,  and 
watering  places,  and  to  defend  them 
from  danger.  In  this  is  beautifully  re- 
presented the  tender  care  of  him  who 
watches  for  souls  as  one  that  must  give 
account. 

5.  A  stranger,  &c.  This  was  liter- 
ally true  of  a  flock.     Accustomed  to  the 


6  This  parable  spake  Jesus  unti 
them  :  but  they  understood  not  what 
things  they  were  which  he  spake 
unto  them. 

7  Then  said  Jesus  unto  them 
again.  Verily,  verily,  I  say  unto  you, 
I  ^  am  the  door  of  the  sheep. 

8  All  that  ever  came  before  me 
are  thieves  and  robbers  :  but  the 
sheep  did  not  hear  them. 

c  Ep.2.18. 


voice  and  presence  of  a  kind  shepherd, 
they  would  not  regard  the  command  of 
a  stranger.  It  is  also  true  spiritually. 
Jesus  by  this  indicates  that  the  true  peo- 
ple of  God  will  not  follow  false  teachers 
— those  who  are  proud,  haughty,  and 
self-seeking,  as  were  the  Pharisees. 
Many  «7ay  follow  such,  but  humble  and 
devoted  Christians  seek  those  who  have 
the  mild  and  self-denying  spirit  of  their 
Master  and  Great  Shepherd.  It  is  also 
true  in  reference  to  those  who  are  pas- 
tors in  the  churches.  They  have  an 
influence  which  no  stranger,  or  wan- 
dering minister,  can  have.  A  church 
learns  to  put  confidence  in  a  pastor ;  he 
knows  their  wants,  sees  their  danger, 
and  can  adapt  his  instructions  to  them. 
A  stranger,  hov/ever  eloquent,  or  pious, 
or  learned,  can  have  few  of  these  ad- 
vantages ;  and  it  is  more  absurd  to  com- 
mit the  churches  to  the  care  of  wan- 
dering strangers,  of  those  who  have  no 
permanent  relation  to  the  church,  than 
it  would  be  for  a  flock  to  be  commuted 
to  a  foreigner  who  knew  nothing  of  it 
and  who  had  no  particular  interest  in  it. 
The  pastoral  office  is  one  of  the  wisest 
institutions  of  heaven. 

6.  This  parable.  See  Note  on  Matt. 
xiii.  3.  1i  They  understood  not,  &c. 
They  did  not  miderstand  the  meaning 
or  design  of  the  illustration. 

7.  /  am  the  door.  1  am  the  way  by 
which  ministers  and  people  enter  the 
true  church.  It  is  by  his  merits ;  hia 
intercession  ;  his  aid,  and  his  appoint- 
ment, that  they  enter.  ^Of  the  sheep. 
Of  the  church. 

8.  All  that  ever  came  before  me.  This 
does  not  refer  to  the  prophets,  but  to 
those  who  came  pretending  to  be  the 
pastors  or  guides  of  the  people.  Some 
have  supposed  that  he  referred  to  those 
who  pretended  to  be  the  Messiah  before 


299 


JOHN. 


[A.  D.  32 


9  I  am  the  doer :  by  nie  if  any 
man  enter  in,  he  shall  be  saved, 
and  shall  go  in  and  out,  and  find 
pasture. 

10  The  thief  cometh  not,  but  for 
to  steal,  and  to  kill,  and  to  destroy  : 
I  am  come  that    they  might  have 


liim.  But  there  is  not  evidence  that  any 
such  person  appeai-ed  before  the  coming 
of  Jesus.  It  is  probable  that  he  rather 
refers  to  the  scribes  and  Pharisees,  who 
claimed  to  be  instructers  of  the  people  ; 
who  claimed  the  right  to  regulate  the 
affairs  of  religion  ;  and  whose  only  aim 
was  to  aggrandize  themselves,  and  to 
oppress  the  people.  See  Note,  John  i. 
18.  When  the  Saviour  says  that  ' '  alV ' 
were  thieves,  he  speaks  in  a  popular 
sense,  using  the  word  "all"  as  it  is 
often  used  m  the  New  Testament,  to 
denote  the  great  viass  or  majority. 
IT  Thieves  and  rohhers.  See  ver.  1  ; 
also  Jer.  xxiii.  1.  "  Wo  be  imto  the 
pastors  that  destroy  and  scatter  the 
eheep  of  my  pasture."  Ezek.  xxxiv. 
2,  3,  4.  "  Wo  be  to  the  shepherds  of 
Israel  that  do  feed  themselves.  Ye  do 
€at  the  fat,  and  ye  clothe  you  with  the 
wool,  ye  kill  them  that  are  fed,  but  ye 
feed  not  the  flock."  This  had  been  the 
general  character  of  the  Pharisees  and 
scribes.  They  sought  wealth,  office, 
ease,  at  the  expense  of  the  people,  and 
thus  deserved  the  character  of  thieves 
and  robbers.  They  insinuated  them- 
selves slyly  as  a  thief,  and  they  oppress- 
ed, and  spared  not— like  a  robber.  If  The  j 
shepp.  The  people  of  God — the  pious  | 
and  humble  portion  of  the  Jewish  na-  i 
tion.  They  did  not  embrace  their  doc-  { 
trine.  Though  the  great  mass  of  the  | 
people  were  corrupted,  yet  there  were 
always  some  who  were  the  humble  and 
devoted  people  of  God.  Compare  Kom. 
xi.  3,4.  So  it  will  be  always.  Though 
the  great  mass  of  teachers  may  be  cor- 
rupt, yet  the  true  friends  of  God  will 
mourn  in  secret  places,  and  refuse  to 
"  listen  to  the  instruction  that  causcih 
to  err." 

9.  By  me.  By  my  instruction  and 
merits.  ^  Shall  be  saved.  See  ch.  v. 
84.  IT  Shall  go  in  and  ottt,  &c.  This 
is  language  applied  commonly  to  flocks. 
It  means  that  he  shall  be  well  supplied,  | 
and  defended,  and  led  "beside  the  still  | 
waters  of  salvation." 


life,  and  that   they  might   have  it 
more  abundantly. 

11  I  "  am  the  good  shepherd  :  tlie 
good  shepherd  giveth  his  life  for  the 
sheep. 

12  But  he  that  is  an  hireling,  and 
not  the  shepherd,  whose  own  the 

a  He.  13.20.    1  Pe.2.25. 


10.  The  thief  cometh  not,  &c.  The. 
thief  has  no  other  design  in  coming  but 
to  plunder.  So  false  teachers  have  no 
other  end  in  view  but  to  enrich  or  ag- 
grandize themselves.  *a  I  am  come  that 
they  might  have  life.  See  Note,  John 
V.  24.  IT  Might  have  it  more  abundantly. 
Literally,  that  they  may  have  abundance 
or  that  which  abounds.  The  word  de- 
notes that  which  is  not  absolutely  es- 
sential to  life,  but  which  is  superadded 
to  make  life  happy.  They  shall  not 
merely  have  life — simple,  bare,  existence 
—  but  they  shall  have  all  those  super- 
added things  which  are  needful  to  make 
that  hfe  eminently  blessed  and  happy.  It 
would  be  eminent  mercy  to  keep  men 
simply  from  annihilation  or  hell;  but 
Jesus  will  give  them  eternal  joy,  peace, 
the  society  of  the  blessed,  and  all  those 
exalted  sources  of  felicity  which  are  pre- 
pared  for  them  in  the  world  of  glorv. 

11.  The  good  shephrrd.  The  faithful 
and  true  shepherd,  willing  to  do  all  that 
is  necessary  to  defend  and  save  the 
flock.  IT  Giveth  his  life.  A  shepherd 
that  regarded  his  flock,  would  hazard 
his  own  life  to  dctlend  them.  When  the 
wolf  comes,  he  would  still  remain  to 
protect  them.  To  give  his  life,  here, 
means  the  same  as  7tot  to  fly,  or  to  for- 
sake his  flock ;  to  be  \%'illing  to  expose 
his  life,  if  necessary,  to  defend  them. 
Compare  Judges  xii.  3.  "I  put  my 
hfe  in  my  hands  and  passed  over,"  «Sr.c. 
1  Sam.  xix.  5;  xxviii.  21.  See  v.  15. 
The  Messiah  was  often  predicted  undtr 
the  character  of  a  shepherd. 

13.  ^4  hireling.  A  man  employed  to 
take  care  of  the  sheep,  to  whom  wages 
is  paid.  As  he  does  not  own  the  sheep, 
and  guards  them  merely  for  pay,  rather 
than  risk  his  life,  he  would  leave  the 
flock  to  the  ravages  of  wild  beasts.  The 
word  translated  hireling  is  often  em- 
ployed in  a  good  sense.  But  here  it 
denotes  one  who  is  unfaithful  to  his 
trust ;  and  especially  those  ministers 
who  preach  o7ily  for  support,  and  who 
arc  unwilling  to  encounter  any  danger. 


\.  D.  32.] 


sheep  are  not,  se€th  the  wolf  com- 
ing, and  leaveth  ®  the  sheep,  and 
fleeth  :  and  the  wolf  catcheth  them, 
and  scattereth  the  sheep. 

13  The  hirelingr  fleeth,  because 


CHAPTER   X:. 


299. 


the  sheep. 

a  Eze.34.2-6. 
c  1  Jno.5.20. 


Zec.ll.i: 


b  2Ti.2.19. 


or  to  practise  any  self-denial,  for  the 
welfare  of  the  Church  of  God.  They 
are  those  who  have  no  boldness  in  the 
cause  of  their  Master,  but  who,  rather 
than  lose  their  reputation,  or  ease,  or 
place,  would  see  the  church  corrupted, 
and  wasted  by  its  spiritual  foes.  V  Whose 
o?vn  the  sheep  are  not.  Who  does  not 
own  the  sheep. 

13.  Because  he  is  a  hireling.  Be- 
cause he  regards  only  his  wages.  He 
feels  no  special  interest  in  the  flock. 

14.  Know  my  sheep.  Know  my  peo- 
ple, or  my  church.  The  word  know 
here  is  used  in  the  sense  of  affectionate 
resard,  or  love.  It  itnplies  such  a  know- 
ledge of  their  wants,  their  dangers,  and 
their  characters,  as  to  result  in  a  deep  in- 
terest in  their  welfare.  Thus  the  word 
"knoweth"  in  ver.  15,  is  inver.  17,  ex- 
plained by  the  word  "  loveth."  Jesus 
knows  the  hearts,  the  dangers,  and  the 
wants  of  his  people,  and  nis  kindness, 
as  their  shepherd,  prompts  him  to  de- 
fend and  aid  them.  IT  Am  known  of 
mine.  That  is,  he  is  known  and  loved 
as  their  Saviour  and  Friend.  They  have 
eeen  their  sins,  and  dangers,  and  wants ; 
they  have  felt  their  need  of  a  Saviour; 
they  have  come  to  him,  and  they  have 
found  him  and  his  doctrines  to  be  such 
as  they  need,  and  they  have  loved  him. 
And  as  a  flock  follows  and  obeys  its 
kind  shepherd,  so  they  follow  and  obey 
him  who  leads  them  beside  the  still 
waters,  and  makes  them  to  lie  down  in 
green  pastures. 

15.  As  the  Father  knoweth  me,  &,c. 
See  Note,  Malt.  xi.  27 ;  also  Luke  x.  22. 
^  I  lay  down  my  life  for  the  sheep.  That 
is,  I  give  my  life  as  an  atoning  sacrifice  \ 
for  their  sins.     I  die  in  their  place,  to  ' 
redeem  them  from  sin,  and  danger,  and  ' 
death.     See  ver.  17,  18. 

16.  Other  sheep.  There  are  others 
who  shall  be  members  of  my  redeemed 
thurch.  If  I  hare.  This  does  not  im- 
ply that  they  were  then  his  friends,  but 
that  thev  irottldhe.     There  were  nrhers 


14  T  am  the  good  shepherd,  and 
*  know  my  sheep,  and  am  known  * 
of  mine. 

15  As  '^  the  Father  knoweth  me, 
even  so  know  I  the  Father :  and  • 
I  lay  down  my  life  for  the  sheep. 

16  And  f  other    sheep   I    have, 

dMatt.11.27.      cc.15.13.    13.53.4,5.     /Is. 

49.6.  56.8. 


whom  it  was  his  purpose  and  intention 
to  call  to  the  blessings  of  the  gospel  and 
salvation.  The  purpose  was  so  sure, 
and  the  fact  that  they  would  beheve  on 
him  so  certain,  that  he  could  use  the 
present  tense  as  if  they  were  already 
his  own.  "  He  called  things  that  be 
not,  as  though  they  were."  Rom.  iv. 
17.  This  purpose  was  in  accordance 
with  the  promise  (Isa.  liii.  11,)  "He 
shall  see  of  the  travail  of  his  soul,  and 
shall  be  satisfied."  An  instance  of  a 
parallel  expression  occurs  in  Acts  xviii. 
10.  "I  have  much  people  in  this  city" — 
(Corinth.)  That  is,  it  was  the  purpose 
of  God  to  bless  the  preaching  of  Paul, 
and  give  him  many  souls  as  the  seals 
of  his  ministry.  It  was  so  certain  that 
they  would  believe  in  the  Saviour,  that 
it  could  be  spoken  of  as  if  it  were  al- 
ready done.  This  certainty  could  have 
existed  only  in  consequence  of  the  m- 
terilion  of  God  that  it  should  he  so.  It 
did  not  consist  in  any  disposition  to  em- 
brace the  gospel  which  was  foreseen — 
for  they  were  the  most  corrupt  and  li- 
centious people  of  antiquity ;  and  it 
must  have  been  because  God  meant 
that  it  should  be  so.  Declarations  hke 
these  are  full  proof  that  God  has  a  pZa« 
in  regard  to  the  salvation  of  men,  and 
that  the  number  is  known  and  deter- 
mined by  him.  Learn  (1.)  that  it  is  not 
a  question  of  hap-hazard  whether  men 
shall  be  saved.  (2.)  That  there  is  en- 
couragement for  preaching  the  gospel. 
There  are  those  whom  God  means  to 
save.  ^  Not  of  this  fold.  Not  Jews, 
This  is  a  distinct  intimation  that  the 
gospel  was  to  be  preached  to  the  Gen- 
tiles— a  doctrine  extremely  offensive  to 
the  Jews.  This  prediction  of  the  Sa- 
viour has  been  strikingly  confirmed  in 
the  conversion  of  millions  of  the  Gen- 
tiles to  the  gospel.  IT  Them  also  I  must 
bring.  Bring  into  the  church  and  king- 
dom of  heaven.  This  was  to  be  done, 
not  by  his  personal  ministry,  but  by  the 
labor  of  \\\s  apostlea  and  other  minis- 


300 


JOHN. 


[A.D.  SS. 


which  are  Dot  of  f-his  fold  :  them 
also  I  must  hring,  -dvA  they  shall 
hear  my  voice ;  and  *  there  shall  he 
one  fold,  and  one  shepherd. 

17  Therefore  doth  my  Father 
love  me,  hecause  ^  I  lay  down  my 
life,  that  I  mi^ht  take  it  ag-ain. 

18  No  man  taketh  it  from  me, 
but  '  I  lay  it  down  of  myself.  I 
have  power  to  lay  it  down,  and  I  ^ 

a  Eze.37.22.  Ep.2.14.  6  Is.53.7-12.  He. 
2.9.      c  Ph.2.(5-8.      d  c.2.19. 


ters.  II  Onefold.  One  church  ;  there 
shall  be  no  distinction ;  no  peculiar  na- 
tional [irivileges.  The  partition  between 
.he  Jewb  and  the  Gentiles  shall  be  bro- 
Ken  down,  ana  there  shall  be  no  pre- 
eminence of  rank  or  honor.  Eph.  ii.  14. 
"  Christ  hath  broken  down  the  middle 
wall  of  partition  between  us."  Rom.  x. 
12.  "  There  is  no  diiierence  between 
the  Jew  and  the  Greek."  ^  07ie  shep- 
herd. That  is,  the  Lord  Jesus  —  the 
common  Saviour,  deliverer,  and  friend, 
of  ail  true  believers  in  whatever  Ia.nd 
they  were  born,  and  whatever  tongue 
they  may  speak.  This  shows  that  Chris- 
tians of  all  denominations  and  countries 
should  feel  that  they  are  o7ie — redeemed 
by  the  same  blood,  and  gomg  to  the  same 
eternal  home. 

17.  /  lay  down  my  life.  I  give  my- 
self to  die  ior  my  people — in  Jewish  and 
Pagan  lands.  I  offer  myself  a  sacrifice 
to  show  the  willingness  of  my  Father  to 
save  them  ;  to  make  an  atonement ;  and 
thus  to  open  the  way  for  their  salvation. 
This  proves  that  the  salvation  of  man 
was  an  object  dear  to  God,  and  that  it 
was  a  source  of  peculiar  gratification  to 
him  that  his  Son  v/as  willing  to  lay 
down  his  life  to  aocomplish  his  great 
purposes  of  benevolence.  IT  That  I  might 
take  it  again.  Be  raised  tip  from  the 
dead,  and  glorified,  and  still  carry  on 
the  work  of  redemption.  See  this  same 
sentiment  subhmely  expressed  in  Phil, 
ii.  5— 11. 

18.  No  man  talceth  it  from  me.  That 
is,  no  one  could  take  it'by  force,  or  un- 
less I  was  willing  to  yield  myself  into 
their  hands.  He  had  power  to  preserve 
his  life,  as  he  showed  by  so  often  escap- 
ing from  the  Pharisees  :  he  voluntarily 
went  up  to  Jerusalem  knowing  that  lie 
would  die ;  he  knew  the  approach  of 
Judns  to  betray  him  ;  and  he  expressly 


have  powder  to  take  it  sg^in.  This 
^  commandment  have  I  received  of 
my  Father. 

19  There  w^as  a  division  therefore 
again  among  the  Jews  for  these 
sayings. 

20  And  many  of  them  said,  He^ 
hath  a  devil,  and  is  mad  ;  why  hear 
ye  him  ] 

-21  Others  said.  These  are  not  the 

cc.6.38.       /c.7.20. 


told  Pilate  at  his  bar  that  he  could  have 
no  power  at  all  against  him,  except  it 
were  given  him  by  his  Father.  John 
xix.  11.  Jesus  had  a  right  to  lay  down 
his  life  for  the  good  of  men.  The  pa- 
triot dies  for  his  country  on  the  field  of 
battle  ;  the  merchant  exposes  his  hfa 
for  gain ;  and  the  Son  of  God  had  a 
right  to  put  himself  in  the  way  of  dan- 
ger and  of  death,  when  his  church,  and 
the  dying  world  needed  such  an  aton- 
ing sacrifice.  This  shows  the  pecuhar 
love  of  Jesus.  His  death  was  voluntary. 
His  coming  was  voluntary — -the  fruit  of 
love.  His  death  was  the  fruit  of  love. 
He  was  permitted  to  choose  the  time 
and  7node  of  his  death.  He  did.  He 
chose  the  most  painful,  fingering,  igno- 
minious manner  of  death  then  known  to 
man,  and  thus  showed  his  love.  "ET  / 
have  power.  This  word  often  means  au- 
thority. It  includes  all  necessary  power 
in  the  case,  and  the  commission  or  au- 
thority of  his  Father  to  do  it.  IT  Power 
to  take  it  again.  This  shows  that  he 
was  divine.  A  dead  man  has  no  power 
to  raise  himself  from  the  grave.  And  as 
Jesus  had  this  power  after  he  was  de- 
ceased, it  proves  that  there  was  some 
other  nature  than  that  -which  had  ex- 
pired, to  which  the  term  "  F'  might  be 
still  applied.  None  but  God  can  raise 
the  dead  ;  and  as  Jesus  had  this  power 
over  his  own  body,  it  proves  that  he 
was  divine.  ^  This  commandment.  My 
Father  has  appointed  this,  and  commis- 
sioned me  to  do  it. 

20.  He  hath  a  devil.  Ch.  vii.  20.  ir/» 
mad.  Is  deranged,  or  a  maniac.  His 
words  are  incoherent  and  unintelligible. 

21.  Not  the  words,  &c.  His  words 
are  sober,  grave,  pious,  full  of  wisdom. 
The  preaching  of  Jesus  always  pro 
duced  effect.  It  made  bitter  enemies, 
or  decided  friends.     So  will  all  faithf  il 


A.  D.  32.] 


CHAPTER  X. 


801 


words  of  him  that  hath  a  devil. 
Can  a  devil  open  •*  the  eyes  of  the 
blind  1 

2:3  And  it  was  at  Jerusalem  the 
Feast  of  the  Dedication,  and  it  was 
winter. 

•23  And  Jesus  walked  in  the  tem- 
ple, in  Solomon's  porch.  '' 

24  Then  came  the  Jews  round 
about  him,  and  said  unto  him.  How 
ac.9.6,&c.      ft  Ac:3.11.  5.2. 

preaching.  It  is  not  the  fault  of  the 
gospel  that  there  are  divisions,  but  of 
the  unbelief  and  mad  passions  of  men. 

22.  The  feast  of  the  dedicatian.  Lite- 
rally, the  feast  of  the  re7iewmg,  or  of 
the  renovation.  This  feast  was  insti- 
tuted by  Judseus  Maccabeus,  in  the 
year  164  before  Christ.  The  temple 
and  city  were  taken  by  Antiochus 
Epiphanes,  in  the  year  167  before 
Christ.  He  slew  forty  thousand  inha- 
bitants, and  sold  forty  thousand  more 
as  slaves.  In  addition  to  this,  he  sac- 
rificed a  sow  on  the  altar  of  burnt  offer- 
ings, and  a  broth  being  made  of  this  he 
sprinkled  it  all  over  the  temple.  The 
city  and  temple  were  recovered  three 
years  afterwards  by  Judaus  Macca- 
beus, and  the  temple  was  purified  with 
great  pomp  and  solemnity.  The  cere- 
mony of  purification  continued  through 
eight  days,  during  which  Judasus  pre- 
sented magnificent  victims,  and  cele- 
brated the  praise  of  God  with  hymns 
and  psalms.  Josephus,  Ant.  B.  xii.  c. 
11.  "They  decked  also  the  forefront 
of  the  temple  with  crowns  of  gold  and 
with  shields,  and  the  gates  and  cham- 
bers tliey  reneioed  and  hanged  doors 
upon  them."  1  Maccabees  iv.  52 — 59. 
On  this  account  it  was  called  the  feast 
of  renovation,  or  dedication.  Josephus 
calls  it  the  feast  of  lights,  because  the 
city  was  illummated,  as  expressive  of 
^oy.  The  feast  began  on  the  twenty- 
fifth  day  of  Chisleu,  answering  to  the 
fifteenth  day  of  December.  The  festi- 
val continued  for  eight  days,  with  con- 
tinued demonstrations  of  joy.  ^  It  was 
winter.  The  feast  was  celebrated  in 
liie  winter.  The  word  here  implies 
that  it  was  cold  and  inclement ;  and 
this  is  given  as  a  reason  why  he  walked 
in  Solomon's  porch.  IT  Solomon's  porch. 
The  porch,  or  covered  way  on  the  east 
of  the  temple.     See  Note,  Matt.  xxi.  12. 

Vor..  IT.— 26 


long  dost  thou  make  ^  us  to  doubt  "^ 
If  thou  be  the  Christ,  tell  us  plainly, 

25  Jesus  answered  them,  I  told 
you,  and  ye  believed  not :  the  * 
works  that  I  do  in  my  Father's 
name,  they  bear  witness  of  me. 

26  But  '^  ye  believe  not,  because 
ye  are  not  of  my  sheep,  as  I  said 
unto  you. 

J  or,  hold  us  in  suspense.  c  e.5.36.  d  c, 
8.47.    lJno.4.6. 

24.  Tell  us  plainly.  The  Messiah 
was  predicted  as  a  Shepherd.  Jesus  had 
applied  that  prediction  to  himself  They 
supposed  that  that  was  an  evidence  that 
he  claimed  to  be  the  Messiah.  He  also 
wrought  miracles,  which  they  consider- 
ed as  evidence  that  he  was  the  Christ, 
(ch.  vii,  31).  Yet  the  rulers  made  a 
difficulty.  They  alleged  that  he  was 
from  Galilee,  and  that  the  Messiah 
could  not  come  from  thence,  (ch.  vii. 
52).  He  was  poor  and  despised.  He 
came  contrary  to  the  common  expecta- 
tion. A  splendid  prince  and  conqueror 
had  been  expected.  In  this  perplexity 
they  came  to  him  for  a  plain  and  posi- 
tive declaration  that  he  was  the  Messiah. 

25.  /  told  you.  It  is  not  recorded 
that  Jesus  had  told  them  in  so  many 
words  that  he  was  the  Christ,  but  he 
had  used  expressions  designed  to  con- 
vey the  same  truth,  and  which  many 
of  them  understood  as  claiming  to  be 
the  Messiah.  See  ch.  v.  19;  viii.  36, 
56;  x.  1.  The  expression  "the  Son 
of  God"  they  understood  to  be  equiva- 
lent to  the  Messiah.  This  he  had  often 
used  of  himself  in  a  sense  not  to  be 
mistaken.  ^  The  tvorks.  The  mira- 
cles, such  as  restoring  the  blind,  curing 
the  sick,  &c.  ^  In  my  Father's  name. 
By  the  power  and  command  of  God. 
Jesus  was  either  the  Messiah,  or  an 
impostor.  The  Pharisees  charged  him 
with  being  the  latter  (ch.  L\.  16.  24) ; 
compare  Matt,  xxvii.  63.  But  God 
would  not  give  such  power  to  an  im- 
postor. The  power  of  working  mira- 
cles is  an  attestation  of  God  to  wdiat  is 
taught.     See  Notes  on  Matt.  iv.  24. 

26.  Are  not  my  sheep.  Are  not  my 
people,  my  followers.  You  do  not  pos- 
sess the  spirit  of  meek  and  humble  dis 
ciples.  Were  it  not  for  pride,  and  pre- 
judice, and  vain  glory;  for  your  falsa 
notions  o\"  the  Messiah,  and  from  a  de- 


602 


JOHN. 


[A.  D.  3J*. 


27  My  ■  sheep  hear  my  voice, 
and  I  know  them,  and  they  follow 
me  : 

28  And  I  give  unto  them  eternal 

aver.4.      6  c.  17.12.  18.9.    He.7.25. 


-ermination  not  to  believe,  you  would 
have  learned  from  my  declarations  and 
works  thai  I  am  the  Christ.  ^  As  2 
said  unto  you.     Compare  ch.  viii.  47. 

27.  My  sheep.  My  church,  my  peo- 
ple, those  who  have  the  true  spirit  of 
my  followers.  The  name  is  given  to 
his  people,  because  it  was  an  illustra- 
tion which  would  be  well  understood  in 
a  country  abounding  in  flocks.  There 
is  also  a  striking  resemblance,  which 
he  proceeds  to  state,  between  them. 
Tf  Hear  my  voice.  See  vs.  3,  4.  Applied 
to  Christians,  it  means  that  they  hear 
and  obey  his  commandments.  IT  /  Inow 
them.  See  ver.  14.  H  They  follow  me. 
A  flock  follows  its  shepherd  to  pastures 
and  streams,  (ver.  3).  Christians  not 
only  obey  Christ,  but  they  imitate  him  ; 
they  go  where  his  Spirit  and  providence 
lead  them  ;  they  yield  themselves  to  his 
guidance,  and  seek  to  be  led  by  him. 
When  Jesus  was  upon  earth,  many  of 
his  disciples  followed  or  attended  him 
from  place  to  place.  Hence  Christians 
are  called  h\s  followers,  and  in  Rev.  xiv. 
4,  they  are  described  as  "  they  that  fol- 
low the  Lamb." 

28.  I  give  U7ito  them  eteryial  life.  See 
ch.  y.  24.  IT  Shall  never  perish.  To 
perish  here  means  to  be  destroyed,  or 
to  be  punished  in  hell.  Matt.  x.  28; 
' '  which  is  able  to  destroy  (the  same 
word)  both  soul  and  body  in  hell." 
Matt,  xviii.  14:  "It  is  not  the  will  of 
your  Father  in  heaven  that  one  of  these 
little  ones  should  perish."  John  iii.  15 ; 
"That  whosoever  believeth  in  him, 
should  not  ^eris/i."  Rom.ii.  12:  "They 
who  have  sinned  without  law,  shall  also 
perish  without  law."  John  xvii.  12.  1 
Cor.  i.  18.  In  all  these  places  the  word 
refers  to  future  punishment,  and  the 
declaration  of  the  Saviour  is,  that  his  fol- 
lowers, his  true  disciples,  shall  never  be 
cast  away.  The  original  is  expressed 
with  remarkable  strength.  "They 
shall  not  be  destroyed  for  ever."  Sy- 
riac.  "They  shall  not  perish  to  eter-  ' 
nity."  This  is  spoken  of  all  Christians,  ' 
that  is,  of  all  who  ever  possess  the  cha-  , 
racter  of  true  followers  of  Christ,  and  | 
who  can  be  called  Ins  flock.     If  Shall 


life ;  and  they  ''  shall  never  perish, 
neither  shall  any  man  pluck  them 
out  of  my  hand. 
29  My « Father,  which  gave  "^  them 

cc.14.28.      dc.n.2. 


any.  The  word  any  refers  to  any  power 
that  might  attempt  it.  It  will  apply 
either  to  men  or  to  devils.  It  is  an 
affirmation  that  no  man,  however  elo- 
quent in  error,  or  persuasive  in  infi- 
delity,  or  cunning  in  argument,  or 
mighty  in  rank ;  and  that  no  devil  with 
all  his  maUce,  power,  cunning,  or  al- 
lurements, shall  be  able  to  pluck  them 
frorn  his  hand.  ^  Pluck  them.  In  the 
original  to  rob  ;  to  seize  and  bear  away 
as  a  robber  does  his  prey.  Jesus  holds 
them  so  secure  and  so  certainly,  that  no 
foe  can  surprise  him  as  a  robber  does, 
or  overcome  him  by  force.  If  My  hand. 
The  hand  is  that  by  which  we  hold  or 
secure  an  object.  It  means  that  Jesus 
has  them  safely  in  his  own  care  and 
keeping.     Compare  Rom.  viii.  38,  39. 

29.  Which  gave  them  me.  See  ch.  vi. 
37.  ^  Is  greater.  Is  more  powerful. 
^  Than  all.  Than  all  others  — men, 
angels,  devils.  The  word  includes 
every  thing;  every  thing  that  could 
attempt  to  pluck  them  away  from  God  ; 
in  other  words,  it  means  that  God  is 
supreme.  It  implies  farther  that  God 
will  keep  them,  and  will  so  control  all 
other  beings  and  things  as  that  they 
shall  be  safe.  ^  None  is  able.  None 
has  power  to  do  it.  In  these  two  verses 
we  are  taught  the  following  important 
truths:  1st.  That  Christians  are  given 
by  God  the  Father  to  Christ.  2d.  That 
Jesus  gives  to  them  eternal  life,  or  pro' 
cures  by  his  death  and  intercession,  and 
imparts  to  them  by  his  Spirit,  that  reli- 
gion which  shall  result  in  eternal  life. 
3d.  That  both  the  Father  and  the  Son 
are  pledged  to  keep  them  so  that  they 
shall  never  fall  away  and  perish.  It 
would  be  impossible  for  any  language 
to  teach  more  explicitly  that  the  saints 
shall  persevere.  4th.  That  there  is  no 
power  in  man  or  devils  to  defeat  the 
purpose  of  the  Redeemer  to  save  his 
people.  We  also  see  our  safety,  if  we 
truly,  humbly,  cordially,  and  daily  com- 
mit ourselves  to  God  the  Saviour.  In 
no  other  way  can  we  have  evidence 
that  we  are  his  people  than  by  such  a 
persevering  resignation  of  ourselves  to 
him.  to  obey  his  law,  and  to  follow  him 


A.D.32.]  CHAPTER  X. 

me,  is  greater  than  all ;  and  no  man 
is  able  to  pluck  ihern  out  of  my  Fa- 
ther's hand. 

30  I  "  and  my  Father  are  one. 

31  Then  ^    the    Jews    took    up 
stones  again  to  stone  him. 

32  Jesus  answered  them,  Many 
good   works    have   I   shewed   you 

a  c.  17.11, 22.      i  c.8.59. 


fnrough  evil  report  or  good  report.  If 
we  do  that,  we  are  sale.  If  we  do  not 
that,  we  have  no  evidence  of  piety,  and 
are  not,  cannot  be  safe. 

30.  I  and  my  Father  are  one.  The 
word  translated  "one,"  is  not  in  the 
masculine,  but  in  the  neuter  gender.  It 
expresses  unioji,  but  not  tne  precise 
nature  of  the  union.  It  may  express 
any  union,  and  the  particular  kind  in- 
tended is  to  be  inferred  from  the  con- 
nexion. In  the  previous  verse  he  had  said 
that  he  and  his  Father  were  united  in 
the  same  object ;  that  is,  in  redeeming 
and  preserving  his  people.  It  was  this 
that  gave  occasion  for  this  remark. 
Many  interpreters  have  understood  this 
as  referring  to  union  of  design  and  of 
plan.  The  words  may  bear  this  con- 
struction. In  this  way  they  were  un- 
derstood by  Erasmus,  Calvin,  Bucer, 
and  others.  Most  of  the  fathers  under- 
stood them,  however,  as  referring  to 
the  oneness,  or  unity  of  nature  between 
the  Father  and  the  Son.  And  that  this 
was  the  design  of  Christ  appears  proba- 
ble from  the  following  considerations : 
1st.  The  question  in  debate  was  not 
about  his  being  united  with  the  Father 
in  iplan  and  counsel,  but  in  power.  He 
affirmed  that  he  was  able  to  rescue  and 
keep  his  people  from  all  enemies,  or 
that  he  had  power  superior  to  men  and 
devils ;  that  is,  that  he  had  supreme 
power  over  all  creation.  He  affirmed 
the  same  of  his  Father.  In  this,  there- 
fore, they  were  united.  But  this  was 
an  attribute  only  of  God,  and  they  thus 
understood  him  as  claiming  equality  to 
God  in  regard  to  omnipotence.  2d.  The 
Jews  understood  him  as  affirming  his 
equality  with  God.  For  they  took  up 
stones  to  punish  him  for  blasphemy  (v. 
31,  33);  and  they  said  to  him  that  they 
understood  him  as  affirming  that  he 
was  God,  (ver.  33).  3d.  Jesus  did  not 
ieny  that  it  was  his  intention  to  be  so 
anderstood.    See  Notes  on  vs.  34 — 37. 


303 

from   my  Father ;    for    which    of 
those  works  do  ye  stone  me  1 

33  The  Jews  answered  him,  say- 
ing, For  a  good  work  we  stone 
thee  not ;  but  for  blasphemy ;  and 
because  '  that  thou,  being  a  man, 
makest  thyself  God. 

cc.5.18.  ver.30.    Ps.82.6.    Ro.13.1. 


4th.  He  immediately  made  another  de 
claration  implying  tne  same  thing,  leav- 
ing the  same  impression,  and  which 
they  attempted  to  punish  in  the  same 
manner,  (vs.  37,  38,  39).  If  Jesus  had 
not  intended  so  to  be  understood,  it  can- 
not be  easily  reconciled  whh  moral  ho- 
nesty that  he  did  not  distinctly  disavow 
that  such  was  his  intention.  The  Jews 
were  well  acquainted  with  their  own 
language.  They  understood  him  in  this 
manner  ;  and  he  left  this  impression  on 
their  minds. 

31.  The  Jews  took  up  stones.  Stoning 
was  the  punishment  of  a  blasphemer. 
Lev.  xxiv.  14  — 16.  They  considered 
him  guilty  of  blasphemy  because  he 
madehimself  equal  with  God,  (ver.  33). 
''^  Again.  They  had  before  plotted 
against  his  life  (ch.  v.  16,  18),  and  once 
at  least  they  had  taken  up  stones  to  de- 
stroy him,  (ch.  viii.  59). 

32.  Many  good  works.  Many  mira- 
cles of  benevolence  :  healing  the  sick, 
&c.  His  miracles  were  good,  as  they 
tended  to  promote  the  happiness  of 
men,  and  were  proofs  of  his  benevo- 
lence. He  had  performed  no  other; 
he  knew  that  they  could  charge  him 
with  no  other,  and  he  confidently  ap- 
pealed to  them  as  witnesses  of  that. 
Happy  would  it  be  if  all,  when  they  are 
opposed  and  persecuted,  could  appeal 
even  to  their  persecutors  in  proof  of 
their  own  innocence. 

33.  For  blasphemy.  See  Note,  Matt, 
ix.  3.  IT  Makest  thyself  God.  See  Note, 
ch.  v.  18.  This  shows  how  they  under- 
stood what  he  had  said.  IT  Makest  thy- 
self. Dost  claim  to  be  God ;  or  thy 
language  implies  this. 

34  —  38.  Jesus  answered  them.  The 
answer  of  Jesus  consists  of  two  parts. 
The  first  (vs.  34  —  36)  shows  that  they 
ought  not  to  object  to  his  use  of  the 
word  God,  even  if  he  were  no  more 
than  a  man,  The  second  (vs.  37,  38) 
repeats  substantially  what  he  had  be- 


804 


JOHN 


A.B.S'J 


34  Jesus  answered  them.  Is  it 
not  written  in  your  law,  I  said,  Ye 
are  gods "? 

35  If  he  called  them  gods,  unto 
whom  the  word  of  God  came,  and 
the  Scripture  cannot  be  broken  ; 

36  Say  ye  of  him,  whom  the  Fa- 

a  Is. 1 1.2,3.  49.1,3.  c.6.27. 

fore  said;  left  the  same  impression; 
and  in  proof  of  it  he  appealed  to  his 
works. 

34.  In  your  lav).  Ps.  Ixxxii.  6,  The 
word  law,  here,  is  used  to  include  the 
Old  Testament.  ^  I  said.  The  Psalm- 
ist said,  or  God  said  by  the  Psalmist. 
^  Ye  are  Gods  ?  This  was  said  of  7na- 
eistrales,  on  account  of  the  dignity  and 
honor  of  their  office,  and  it  shows  that 
the  word  translated  "God"  in  that 
place  might  be  applied  to  man.  Such 
a  use  of  the  word  is,  however,  rare. 
See  instances  in  Ex.  vii.  1  ;  iv.  16. 

35.  Unto  whom  the  word  of  God  came. 
That  is,  who  were  his  servants,  or  who 
received  their  dignity  and  honor  only 
because  the  law  of  God  was  intrusted 
to  them.  The  loord  of  God  here  means 
the  command  of  God;  his  commission 
to  them  to  do  justice.  ^  The  scripture 
cannot  be  broken.  See  Matt.  v.  19.  The 
authority  of  the  scripture  is  final ;  it 
cannot  be  set  aside.  The  meaning  is, 
'  if,  therefore,  the  scripture  uses  the 
word  God  as  applied  to  magistrates,  it 
settles  the  question  that  it  is  right  to 
apply  the  term  to  those  in  office  and 
authorhy.  If  apphed  to  them,  it  may 
be  to  others  in  similar  offices.  It  can- 
not therefore  be  blasphemy  to  use  this 
word  as  applicable  to  a  personage  so 
much  more  exalted  than  mere  magis- 
trates as  the  Messiah.' 

36.  Whom  the  Father  hath  sanctijied. 
The  word  sanctify  with  us  means  to 
make  holy.  But  tliis  is  not  its  meaning 
here,  for  the  Son  of  God  was  always 
holy.  The  original  word  means  to  set 
apart  from  a  common  to  a  sacred  use  ; 
to  devote  to  a  sacred  purpose  ;  and  to 
designate  or  consecrate  to  a  holy  office. 
'J'his  is  the  meaning  here.  God  has 
consecrated  or  appointed  his  Son  to  be 
his  Messenger  or  Messiah  to  mankind. 
See  Ex,  xxviii.  41;  xxix.  1,  44.  Lev. 
viii.  30.  ^  And  sent  into  the  world.  As 
the  Messiah,  an  office  far  more  exalted 
ihan  that  of  magiptrates.      '^  I  am  the 


ther  hath  sanctified,  ''  and  sent  into 
the  world,  Thou  blasphemest :  be- 
cause I  said,  I  am  ^  the  Son  of  God  ] 

37  If ''  I  do  not  the  works  of  my 
Father,  believe  me  not. 

38  But  if  I  do,  though  ye  believ© 
not  me,  believe  the  works ;  that  ye 

bPh.2.6.      cc.14.10,11.  15.24. 


Son  of  God.  This  the  Jews  evidently 
understood  as  the  same  as  saying  that 
he  was  equal  with  God.  This  ex- 
pression he  had  often  applied  to  himself. 
See  ch.  v.  The  meaning  of  this  place 
may  be  thus  expressed :  '  You  charge 
me  with  blasphemy.  The  foundation 
of  that  charge  is  the  use  of  the  name 
God,  or  the  So7i  of  God,  applied  to  my- 
self; yet  that  same  term  is  applied  in 
the  scriptures  to  magistrates.  The  use 
of  it  there  shows  that  it  is  right  to  ap- 
ply it  to  those  who  sustain  important 
offices.  And  especially  you,  Jews, 
ought  not  to  attempt  to  Ibund  a  charge 
of  blasphemy  on  the  apphcation  of  a 
v/ord  to  the  Messiah  which  in  your  own 
scriptures  is  applied  to  all  magistrates.' 
And  we  may  remark  here  :  1st.  That 
Jesus  did  not  deny  that  he  meant  to  ap- 
ply the  term  to  himself  2d.  He  did 
not  deny  that  it  was  properly  applied  to 
him.  3d.  He  did  not  deny  that  it  im- 
phed  that  he  was  God.  He  affirmed 
only  that  they  were  inconsistent,  and 
were  not  atithorized  to  bring  a  charge 
of  blasphemy  for  the  application  of  the 
name  to  himself 

37.  The  works  of  my  Father.  The 
very  works  that  my  Father  does.  See 
ch.  V.  17  :  "  My  Father  worketh  hither- 
to, and  I  work."  See  the  Note  on  that 
place.  The  works  of  his  Father  are 
those  which  God  only  can  do.  As  Je- 
sus did  them,  it  shows  that  the  name 
'  Son  of  God,^  implying  equality  with 
God,  v/as  properly  applied  to  him.  This 
shows  conclusively  that  he  meant  to  be 
understood  as  claiming  to  be  equal  with 
God.  So  the  Jews  naturally  under- 
stood him  (ver.  39),  and  they  were  left 
with  tliis  impression  on  their  minds. 

38.  Believe  the  works.  Though  you 
do  not  credit  me,  yet  consider  my  works, 
for  they  prove  that  I  came  from  God. 
No  one  could  do  them  unless  he  was 
sent  of  God.  ^Father  is  in  me,  &c. 
Most  intimately  connected.     See  John 

I  v.  36.     This  6;pression  denotes  most 


A.  D.  32.] 


CHAPTER  XI. 


305 


may  know   and   beUeve,   that  the 
Father  is  in  me,  and  I  in  him. 

39  Therefore  they  sought  again 
to  take  him  :  but  he  escaped  out  of 
their  hand  ; 

40  And  went  away  again  beyond 
.Jordan,  into  the  place  "■  where  John 
at  first  baptized  ;  and  there  he  abode. 

41  And  many  resorted  unto  him, 
and  said,  John  did  no  miracle :  but 
all  things  that  John  spake  *  of  this 
man  were  true. 

a  c.1.28.   -  6  Matt.3.11,12.  €.3.30-36. 


miimate  union — such  as  can  exist'in  no 
other  case.  See  Matt.  xi.  27.  Notes, 
John  xvii.  21. 

39.  Sought  again  to  take  him.  They 
evidently  understood  him  as  claiming 
still  equaUty  with  God,  and  under  this 
impression  Jesus  left  them.  Nor  can 
it  be  doubted  that  he  intended  to  leave 
them  with  this  impression  ;  and  if  so, 
then  he  is  divine.  ^  He  escaped.  See 
ch.  viii.  59. 

40 .  IVh  e  re  John — hapt  ized.  At  B  e  t  h- 
abara,  or  Bethany,  (ch.  i.  28.) 

41.  No  miracle.  He  did  not  confirm 
his  mission  by  working  miracles,  but  he 
showed  that  he  was  a  prophet  by  fore- 
telhng  the  character  and  success  of  Je- 
sus. Either  miracle  or  prophecy  is 
conclusive  proof  of  a  divine  mission,  for 
no  man  can  foretell  a  future  event,  or 
work  a  miracle,  except  by  the  special  aid 
of  God.  It  may  be  remarked,  that  the 
people  of  that  place  were  properly  pre- 
pared by  the  ministry  of  John  for  the 
preaching  of  Jesus.  The  persecution 
of  the  Jews  was  the  occasion  of  his  go- 
ing there,  and  thus  the  wrath  of  man 
was  made  to  praise  him.  It  has  com- 
monly happened  that  the  opposition  of 
the  wicked  has  resulted  iij  the  increased 
success  of  the  cause  which  they  have 
persecuted.  God  takes  the  v.-ise  in  their 
own  craftiness,  and  brings  glory  to  him- 
self and  salvation  to  sinners  out  of  the 
pride,  and  peissions.  and  rage  of  wicked 
men. 

CHAPTER  XI. 

1.  A  certain  tnaTi  was  sick.  The  re- 
surrection of  Lazarus  has  been  recorded 
only  by  John.  Various  reasons  have 
been  conjectured  why  the  other  evan- 
gehsts  did  not  mention  so  signal  a  mira- 
cle. The  most  probable  is,  that  at  the 
2fi* 


43  And  many  believed  on  him 
there. 

CHAPTER  XI. 

NOW  a  certain  man  was  sick, 
named  Lazarus,  of  Bethany, 
the  town  of  '  Mary  and  her  sister 
Martha. 

2  (It  was  that  Mary  which  " 
anointed  the  Lord  with  ointment* 
and  wiped  his  feet  with  her  hair, 
whose  brother  Lazarus  was  sick.) 

3  Therefore  his  sisters  sent  unto 
c  Lu.lO.38,39.      <£Mar.l4.3.  c.12.3. 


time  they' wrote,  Lazarus  was  still  liv- 
ing. The  miracle  was  well  known, 
and  yet  to  have  recorded  it  might  have 
exposed  Lazarus  to  opposition  and  per- 
secution from  the  Jews.  See  ch.  xii. 
10,  11.  Besides,  John  wrote  for  Chris- 
tians who  were  out  of  Palestine.  The 
other  gospels  were  written  chiefly  foi 
those  who  were  in  Judea.  There 
was  the  more  need,  therefore,  that  he 
should  enter  minutely  into  the  account 
of  the  miracle,  while  the  others  did  not 
deem  it  necessary  or  proper  to  record  an 
event  so  well  known.  ^  Bethany.  A 
village  on  the  eastern  declivity  of  the 
mount  of  Olives.  See  Note,  Matt.  xxvi. 
6.  IT  The  town  of  Mary.  The  place 
where  she  lived.  At  that  place  also 
hved  Simon  the  leper  (Matt.  xxvi.  6), 
and  there  our  Lord  spent  considerable 
part  of  bis  time  when  he  was  in  Judea. 
The  transaction  recorded  in  this  chapter 
occurred  nearly  four  months  after  those 
mentioned  in  the  previous  chapter.— 
Those  occurred  in  December,  and  these 
at  the  approach  of  the  passover  in  April. 

2.  It  was  that  Mary,  &c.  See  Notes, 
Matt.  xxvi.  6.     Luke  vii.  6. 

3.  Whom  thou  lovest.  Ver.  5.  This 
family  were  among  the  few  peculiar  and 
intimate  friends  of  our  Lord.  He  was 
much  with  them ;  and  showed  them 
marks  of  special  friendship  (Luke  x.  42) ; 
and  they  bestowed  upon  him  pecuhar 
proofs  of  affection  in  return.  This  shows 
that  peculiar  attachments  are  lawful  for 
Christians,  and  that  those  friendships 
are  peculiarly  lovely  v/hich  are  ternper- 
ed  and  sweetened  with  the  spirit  cf 
Christ.     Frie?idships  should  always  be 

I  cemented  by  rehgion ;  and  one  main 
'end  of  those  attachments  should  be  to 
I  aid  each  other  in  the  great  business  of 
i  preparing  to  die.  ^  Sent  unto  him.   T^e> 


S06 


Mm,  saying-,  lord,  behold,  he  " 
whom  thou  lovest  is  sick. 

4  When  Jesus  heard  that,  he 
said,  This  siclcness  is  not  unto 
death,  but  '  for  the  glory  of  God, 
that  the  Son  of  God  might  be  glo- 
rified thereby. 

5  Now  Jesus  loved  Martha,  and 
her  sister,  and  Lazarus. 

6  When  he  had  heard  therefore 
that  he  was  sick,  he  abode  two  days 
still  in  the  same  place  where  he 
was. 

o  He.12.6.    Re.3.19.      h  c.9.3.  ver.40. 

believed  that  he  had  power  to  heal  him 
(ver.  21),  though  they  did  not  then  seem 
to  suppose  that  he  could  raise  him  if  he 
died.  Perhaps  there  were  two  reasons 
why  they  sent  for  him  :  one,  because 
they  supposed  he  would  be  desirous  of 
seeing  his  friend  ;  and  the  other,  because 
they  supposed  he  could  restore  him. — In 
sickness  we  should  implore  the  aid  and 
presence  of  Jesus.  He  only  can  restore 
us  and  our  friends  ;  he  only  can  perform 
for  us  the  office  of  a  friend  when  all 
other  friends  fail ;  and  he  only  can  cheer 
us  with  the  hope  of  a  blessed  resurrec- 
tion. 

4.  This  sickness  is  not  unto  death. 
The  word  death  here  is  equivalent  to 
remaining  under  death.  Rom.  vi.  23. 
"  The  wages  of  sin  is  death  :"  perma- 
nent or  unchanging  death,  opposed  to 
eternal  hfe.  Jesus  evidently  did  not  in- 
tend to  deny  that  he  would  die.  The 
words  which  he  immediately  adds  show 
that  he  would  expire,  and  that  he  would 
raise  him  up  to  show  forth  the  pow'er 
and  glory  of  God.  Compare  ver.  11. 
Those  words  cannot  be  understood  on 
any  other  supposition  than  that  he  ex- 
pected to  raise  him  up.  The  Saviour 
often  used  expressions  similar  to  this,  to 
fix  the  attention  on  what  he  was  about 
to  say  in  explanation.  The  sense  may 
be  thus  expressed  :  '  His  sickness  is  not 
fatal.  It  is  not  designed  for  his  death, 
but  to  furnish  an  opportunity  for  a  sig- 
nal display  of  the  glory  of"  God,  and  to 
famish  a  standing  proof  of  the  truth  of 
religion.  It  is  intended  to  display  the 
power  of  the  Son  of  God,  and  to  be  a 
proof  at  once  of  the  truth  of  his  mission, 
i)f  his  friendship  for  this  family  —  his 
mild,  tender,  peculiar  love  as  a  man ; 
of  l«js  power  and  glory  as  the  Messiali ; 


JOHN.  [A.  D.  32. 

7  Then  after  that  saith  he  to  hia 
disciples.  Let  us  go  into  Judea 
again. 

8  His  disciples  say  unto  him, 
Master,  the  Jews  of  late  "  sought  to 
stone  thee ;  and  goest  thou  thither 
again  ]  ^ 

9  Jesus  answered.  Are  there  not 
twelve  hours  in  the  day  1  If  *  any 
man  walk  in  the  day,  he  stumbleth 
not,  because  he  seeth  the  light  of 
this  world. 

10  But  if  a   man   walk   in  the 

c  c, 10.31.      d  Ac.20.24.      e  c.12.35. 


and  of  the  great  doctrine  that  the  dead 
will  rise.  "!f  For  the  glory  of  God.  That 
God  may  be  honored.  See  ch.  ix.  3. 
IT  That  the  Son  of  God,  See.  The  glory 
of  God  and  of  his  Son  is  the  same. 
That  which  promotes  the  one,  does  also 
the  other.  Few  things  could  do  it  more 
than  the  miracle  which  follows,  evin- 
cing at  once  the  lovely  and  tender  char- 
acter of  Jesus  as  a  man  and  a  friend, 
and  his  power  as  the  equal  with  God. 
6.  He  abode  two  days.  Probably  La- 
zarus died  soon  after  the  messengers 
left  him.  Jesus  knew  that  (ver.  11), 
and  did  not  hasten  to  Judea,  but  re 
mained  two  days  longer  where  he  was, 
that  there  might  not  be  the  possibility 
of  doubt  that  he  w^as  dead;  so  that 
when  he  came  there  he  had  been  dead 
four  days,  (ver.  39).  This  shows  more- 
over that  he  intended  to  raise  him  up. 
If  he  had  not,  it  could  hardly  be  recon- 
ciled wath  friendship  thus  to  remain 
without  any  reason,  jiway  from  an  af- 
flicted family.  If  Where  lie  was.  At 
Bethabara  (ch.  i.  28  ;  x.  40),  about  thir- 
ty miles  from  Bethany.  This  was  about 
a  day's  journey,  and  it  renders  it  proba- 
ble that  Lazarus  died  soon  after  the 
message  was  sent.  One  day  would  be 
occupied  before  the  message  came  to 
him  ;  two  days  he  remained ;  one  day 
would  be  occupied  by  him  in  going  to 
Bethany,  so  that  Lazarus  had  been 
dead  four  days  (ver.  39)  when  he  arrived. 

8.  Of  late.     About  four  months  be- 
fore, (ch.  X.  31.) 

9,  10.  Twelve  hours.  The  Jews  di- 
vided the  day  from  sunrise  to  sunset 
into  twelve  equal  parts.  A  similar  il 
lustration  our  Saviour  uses  in  ch.  ix.  4, 
5.  See  the  Notes  on  that  place.  ^  If 
any  man   walk.     If  any    man  travels. 


4.  D.  32.] 


CHAPTER  XI. 


307 


night,  <•  he  stumbleth,  because  there 
is  no  light  in  him. 

11  These  things  said  he  :  and 
after  that  he  saith  unto  them,  Our 
friend  Lazarus  sleepeth  ;  *  but  I  go, 
that  I  may  awake  him  out  of  sleep. 

12  Then  said  his  disciples,  Lord, 
if  he  sleep,  he  shall  do  well. 

aEc.2.14.  6De.31.16.  A«.7.60.  1  Cor.l5. 
18,51. 


The  illustration  here  is  taken  from  a 
traveller.  The  conversation  was  re- 
Bpecting  a  journey  into  Jadea,  and  our 
Lord,  as  was  his  custom,  took  the  illus- 
tration from  the  case  before  him.  IT  He 
stumhleth  not.  He  is  able,  having  light, 
to  make  his  journey  safely.  He  sees 
the  obstacles  or  dangers,  and  can  avoid 
them.  IT  The  light  of  the  world.  The 
light  by  which  the  world  is  illuminated, 
that  is,  the  light  of  the  sun.  IF  In  the 
night.  In  darkness  he  is  unable  to  see 
danger  or  obstacles,  and  to  avoid  them. 
His  journey  is  unsafe  and  perilous,  or 
in  other  words,  it  is  not  a  proper  time  to 
travel.  IF  No  light  in  him.  He  sees 
no  light.  It  is  dark  ;  his  eyes  admit  no 
light  within  him  to  direct  his  way. 
This  description  is  figurative,  and  it  is 
difficult  to  fix  the  meaning.  Probably 
the  intention  was  the  following :  1st. 
Jesus  meant  to  say  that  there  was  an 
allotted  or  appointed  time  for  him  to 
hve,  and  do  his  Father's  will,  repre- 
sented here  by  the  twelve  hours  of  the 
day.  2d.  Though  his  life  was  nearly 
spent,  yet  it  was  not  entirely.  A  rem- 
nant of  it  was  left.  3d.  A  traveller 
journeyed  on  till  night.  It  was  as  pro- 
per for  him  to  travel  the  twelfth  hour  as 
any  other.  4th.  So  it  was  proper  for 
Jesus  to  labor  until  the  close.  It  was 
the  proper  time  for  him  to  work.  The 
night  of  death  came,  and  no  work  could 
then  be  done.  5th.  God  would  defend 
him  in  this  until  the  appointed  time  of 
his  death.  He  had  nothing  to  fear 
therefore  in  Judea  from  the  Jews,  until 
it  was  the  will  of  God  that  he  should 
die.  He  was  safe  in  his  hand  ;  and  he 
went  fearlessly  into  the  midst  of  his 
foes,  trusting  in  Him. — This  passage 
teaches  us  that  we  should  be  diligent  to 
the  end  of  life  ;  fearless  of  enemies 
whin  we  know  that  God  requires  us  to 
labor  ;  and  confidently  committing  our- 
eelvea  to  Him  who  Ls  able  to  shield  us, 


13  Howbeit  Jesus  spake  of  his 
death  :  hut  they  thought  that  he  had 
spoken  of  taking  of  rest  in  sleep. 

14  Then  said  Jesus  unto  them 
plainly,  Lazarus  is  dead  : 

15  And  I  am  glad  for  your  sakes 
that  I  was  not  there,  to  the  intent 
ye  may  believe  ;  nevertheless,  let  us 
go  unto  him. 


and  in  whose  hand,  if  we  have  a  con- 
science void  of  offence,  we  are  safe. 

11.  Lazarus  sleepeth.  Is  dead.  The 
word  sleep  is  applied  to  death,  1st.  Be- 
cause of  the  resemblance  between  them, 
as  sleep  is  the  "  kinsman  of  death. ^'  In 
this  sense  it  is  often  used  by  Pagan 
writers.  But,  2d.  In  the  scriptures  it 
is  used  to  intimate  that  death  will  not 
be  fnal ,-  that  there  will  be  an  awaking 
out  of  this  sleep,  or  a  resurrection.  It 
is  a  beautiful  and  tender  expression,  re 
moving  all  that  is  dreadful  in  death, 
and  filling  the  mind  whh  the  idea  of 
calm  repose,  after  a  life  of  toil,  with 
a  reference  to  a  future  resurrection  in 
increased  vigor  and  renovated  powers. 
In  this  sense  it  is  applied  in  the  scrip- 
tures usually  to  the  saints.  1  Cor.  xi. 
30,  XV.  51.  1  Thess.  iv.  14,  v.  10.  Matt, 
ix.  24. 

12.  If  he  sleep,  he  shall  do  well.  Sleep 
was  regarded  by  the  Jews  in  sickness 
as  a  favorable  symptom.  Hence  it  was 
said  among  them,  "Sleep  in  sickness 
is  a  sign  of  recovery,  because  it  shows 
that  the  violence  of  the  disease  has 
shated.''—Lightfoot.  This  seems  to 
have  been  the  meaning  of  the  disciples. 
They  intimated  that  if  he  had  this 
symptom,  there  was  no  need  of  his 
going  into  Judea  to  restore  him. 

15.  I  am  glad,  &c.  The  meaning 
of  this  verse  may  be  thus  expressed: 
'  If  I  had  been  there  during  his  sickness, 
the  entreaties  of  his  sisters  and  friends 
would  have  prevailed  with  me  to  restore 
him  to  heahh.  I  could  not  have  re- 
fused them  without  appearing  to  be  un- 
kind. Though  a  restoration  to  health 
would  have  been  a  miracle,  and  suffi- 
cient to  convince  you,  yet  the  miracle 
of  raising  him  after  being  four  days 
dead  will  be  far  more  impressive,  and 
on  that  account  I  rejoice  that  an  oppor- 
tunity is  thus  given  so  strikingly  to 
confirm  your  faith.'     ^   To  the  intent. 


309 


16  Then  said  Thomas,  which  is 
called  Didymus,  unto  his  fellow- 
disciples,  Let  us  also  go,  that  we 
may  die  with  him. 

17  Then  when  Jesus  came,  he 
found  that  he  had  lain  in  the  grave 
four  days  already. 

18  (Now  Bethany  was  nigh  unto 
Jerusalem,  '  about  fifteen  furlongs 
off:) 

19  And  many  of  the  Jews  came 
to  Martha  and  Mary,  to  **  comfort 
them  concerning  their  brother. 

1  i.  e.  about  two  miles. 


JOHN.  [A.D.  3«, 

20  Then  Martha,  as  soon  as  she 
heard  that  Jesus  was  coming,  weni 

!  and  met  him  :  bat  Mary  sat  still  ir 
the  house. 

21  Then  said  Martha  unto  Jesus 
■  Lord,  if  thou  hadst  been  here,  my 
j  brother  had  not  died. 

22  But  I  know,  that  even  now 
whatsoever  *  thou  wilt  ask  of  God 
God  will  giv(3  it  thee. 

23  Jesus  saith  unto  her,  Thj 
brother  shall  rise  again. 

alCh.7.22.  Job  2.11.  42.11.  Ro.12.15.  j 
Th.4.18.      b  c.9.31. 


To  furnish  you  evidence  an  which  you 
might  be  established  in  the  belief  that  T 
am  the  Messiah. 

16.  Thomas,  which  is  called  Didymus. 
These  names  express  the  same  thing. 
One  is  Hebrew,  and  the  other  Greek. 
The  name  means  a  twin.  ^  Die  with 
hm.  It  has  been  much  doubted  by 
critics  whether  the  word  hi7n  refers  to 
Lazarus  or  to  Jesus.  They  who  refer 
it  to  Lazarus  suppose  this  to  be  the 
meaning.  '  Let  us  go  and  die,  for 
what  have  we  to  hope  for  if  Jesus  re- 
turns into  Judea.  Lately,  they  at- 
tempted to  stone  him,  and  now  they 
will  put  him  to  death,  and  we  also,  lilie 
Lazarus,  shall  be  dead.'  This  expres- 
sion is  supposed  to  be  added  by  John 
to  show  the  slowness  with  which  Tho- 
mas believed,  and  his  readiness  to  doubt 


wuhout  the  fullest  evide 


;ee  ch. 


XX.  25.  Others  suppose,  probably  more 
correctly,  that  it  refers  to  Jesus:  '  He 
is  about  to  throw  himself  into  danger. 
The  Jews  lately  sought  his  hfe,  and 
will  again.  They  will  now  put  him  to 
death.  But  let  us  not  forsake  him.  Let 
us  attend  him,  and  die  with  him.'  It 
may  be  remarked  that  this,  not  less 
than  the  other  mode  of  interpretation, 
expresses  the  doubts  of  Thomas  about 
the  miracle  which  Jesus  was  about  to 
work. 

17.  Li  the  grave.  It  was  sometimes 
.ne  custom  to  embalm-  the  dead.  But  in 
this  case  it  does  not  seem  to  have  been 
done.  He  was  probably  buried  soon 
after  death. 

IS.  Nigh  unto  Jerusalem.  This  is 
added  to  show  that  it  was  easy  for  many 
of  the  Jews  to  come  to  the  place.  The 
news  that  Jesus  was  there,  and  the  ac- 
count of  the   miracle,   would  also  be 


easily  carried  to  the  sanhedrim.  IF  FiJ 
teen  furlongs.  Nearly  two  miles.  I 
was  directly  east  from  Jerusalem. 

19.  Mamj  of  the  Jcics.  Probably 
their  distant  relatives  or  their  friends 
^  To  comfort.  These  visits  of  consola 
tion  were  commonly  extended  to  seven 
days. — Grotius.    Lightfoot. 

20.  Then  Martha,  &c.  To  Martha 
was  entrusted  the  management  of  the 
affairs  of  the  family.  Luke  x.  40.  h 
is  probable  that  she  first  heard  of  hif 
coming,  and  without  waiting  to  inform 
her  sister,  went  immediately  oat  to 
meet  him.  See  ver.  28.  ^  Sat  still  in 
the  house.  The  word  still  h  not  in  the 
origmal.  It  means  that  she  remained 
siiiing  in  the  house.  The  common  pos- 
ture of  grief  among  the  Jews  was  that 
of  sittmg.  Job  ii.  8.  Ezek.  viii.  14. 
Often  this  grief  was  so  excessive  as  to 
fix  the  person  in  astonishment,  and 
render  him  immovable,  or  prevent  his 
being  affected  by  any  external  objects. 
It  is  possible  that  the  evangelist  meant 
to  intimate  this  of  Mary's  grief  Com- 
pare Ezra  ix.  3,  4;  Neh.  i.  4;  Isa. 
xlvii.  1. 

22.  Whatsoever  thou  wilt  ask  of  God. 
Whatever  is  necessary  to  our  consola- 
tion that  thou  wih  ask,  and  thou  canst 
obtain.  It  is  possible  that  she  meant 
gently  to  intimate  that  he  could  raise 
him  up,  and  restore  him  again  to  them. 

23.  Thij  brother  shall  rise  again. 
Martha  had  spoken  of  the  power  of  Je 
sus.  He  said  nothing  of  himself  in  re 
ply.  It  was  not  customary  for  him  to 
speak  of  himself,  unless  it  was  demand 
ed  by  necessity.  It  cannot  be  doubted 
that  "by  rising  again,  here,  Jesus  refer- 
red to  the  act  which  he  was  about  la 
perform.    But  as  Martha  understood  it, 


A.  D.  32.] 


CHAPTER  XI. 


24  Martha  saith  unto  him,  I  know 
that  he  shall  rise  again  in  the  * 
resurrection  at  the  last  day. 

25  Jesus  said  unto  her,  I  am  the 
*  resurrection  and  the  life  :  "  he  that 
believeth  in  me,  though  ^  he  were 
dead,  yet  shall  he  live  : 

26  And  whosoever  ^  liveth  and 
believeth  in  me,  shall  never  die. 
Believest  thou  this  1 

27  She  saith  unto  him,  Yea, 
Lord  :  I  believe   that  thou  art  the 

a  c.5.29.  b  c.6.40,44.  c  Is.38.16.  c.14.6. 
]  Jno.1.2. 

referring  to  the  future  resurrection,  it 
was  full  of  consolation.  The  idea  that 
departed  friends  shall  rise  to  glory  is 
one  that  tills  the  mind  with  joy,  and  one 
which  we  owe  only  to  the  religion  of 
Christ. 

24.  At  the  last  day.  The  day  of 
judgment.  Of  this  Martha  was  fully 
convinced.  But  this  was  not  all  which 
she  desired.  She  in  this  manner  de- 
licately hinted,  what  she  did  not  pre- 
sume expressly  to  declare,  her  wish 
that  Jesus  might  even  now  raise  him 
up. 

25.  I  am  the  resurrection.  I  am  the 
author,  or  the  cause,  of  the  resurrection. 
It  so  depends  on  my  power  and  will, 
that  it  may  be  said  that  I  am  the  resur- 
rection itself  This  is  a  most  expres- 
sive way  of  saying  that  the  whole  doc- 
trine of  the  resurrection  came  from  him, 
and  the  whole  power  to  effect  it  was  his. 
In  a  similar  manner  he  is  said  to  be 
made  of  God  unto  us  ' '  wisdom  and 
righteousness,  and  sanctif cation,  and 
redemption.'^  1  Cor.  i.  SO.  ^  And  the 
life.  John  i.  4.  As  the  resurrection  of 
all  depends  on  him,  he  intimated  that  it 
was  not  indispensable  that  it  should  be 
deferred  to  the  last  day.  He  had  power 
to  do  it  now  as  well  as  then.  ^Though 
he  were  dead.  Faith  does  not  preserve 
from  temporal  death.  But  although  the 
believer,  as  others,  shall  die  a  temporal 
death,  yet  he  will  hereafter  have  life. 
Even  if  he  dies,  he  shall  hereafter  hve. 
^  Shall  he  live.  Shall  be  restored  to 
hfe  in  the  resurrection. 

26.  Whosoever  liveth.  He  had  just 
spoken  of  the  prospects  of  the  pious 
dead.  He  now  says  that  the  same  pros- 
pects are  before  the  living  who  have 
like  faith.    Greek:  "  Every  one  living, 


309 

which 


Christ,   the    Son   of    God 
should  come  into  the  world. 

28  And  when  she  had  so  said, 
she  went  her  way,  and  called  Mary 
her  sister  secretly,  f  saying,  The 
Master  ^  is  come,  and  calleth  '^  for 
thee. 

29  As  soon  as  she  heard  that,  she 
arose  quickly,  and  came  unto  him. 

30  Now  Jesus  was  not  yet  come 
into  the  town,  but  was  in  that  place 
where  Martha  met  him. 

d  Job  19.26.  Is.26.19.  Ro.4.17.  e  c.3.15. 
4.14.     /c.21.7.      ^c.13.13.       A  Mar.10.49. 

and  believing  on  rtie."  ^  Shall  never 
die.  As  the  dead,  though  dead,  shall 
yet  live,  so  the  living  shall  have  the 
same  kind  of  hfe.  They  shall  never 
come  into  eternal  death.  See  ch.  vi. 
50,  51,  54,  58.  Greek:  "  Shall  by  no 
means  die  for  ever."  ^Believest  thou 
'  this  ?  This  question  was  doubtless 
asked  because  it  implied  that  he  was 
then  able  to  raise  up  Lazarus,  and  be- 
cause it  was  a  proper  time  for  her  to 
test  her  own  fahh.  The  time  of  afflic- 
tion is  a  favorable  period  to  try  ourselves, 
to  ascertain  whether  we  have  faith.  If 
w^e  still  have  co?ifde7ice  in  God ;  if  we 
look  to  him  for  comfort  in  such  seasons  ; 
it  is  good  evidence  that  we  are  his 
friends.  He  that  loves  God  when  he 
takes  away  his  comforts,  has  the  best 
evidence  possible  of  true  attachment  to 
him. 

27.  Yea,  Lord.  This  was  a  noble 
and  most  proper  confession.  It  showed 
her  full  confidence  in  him  as  the  Mes- 
siah, and  her  full  belief  that  all  that  he 
said  was  true.     See  Matt.  xvi.  16. 

28.  She  went  her  way.  Jesus  proba- 
bly directed  her  to  go,  though  the  evan- 
gelist has  not  recorded  it,  for  she  saia 
to  Marv,  the  Master  calleth  for  thee. 
^\  Secretly.  Privately.  So  that  the  others 
did  not  hear  her.  This  was  done,  per- 
haps, to  avoid  confusion,  or  because  it 
was  probable  that  if  they  knew  Jesus 
was  coming,  they  would  have  made 
opposition.  Perhaps  she  doubted  whe- 
ther Jesus  desired  it  to  be  known  that 
he  had  come.  ^  The  Master  is  come. 
This  appears  to  have  been  the  appella- 
tion by  which  he  was  known  in  the  fa- 
mily. It  means  literally  teacher,  and 
was  a  title  which  he  claimed  for  him- 
self.     "One    is    your    Master,  even 


810 


JOHN. 


[A.  D.  32. 


31  The  Jews  *  then  which  were 
with  her  in  the  house,  and  comfort- 
ed her,  when  they  saw  Mary  that 
Bhe  rose  up  hastily  and  went  out, 
followed  her,  saying.  She  goeth 
unto  the  grave,  to  weep  there. 

32  Then  when  Mary  was  come 
where  Jesus  was,  and  saw  him,  she 
fell  down  at  his  feet,  saying  unto 
him,  Lord,  if  ''  thou  liadst  been 
here,  my  brother  had  not  died. 

33  When  Jesus  therefore  saw 
her  weeping,  and  the  Jews  also 
weeping  which  came  with  her,  he 

c  ver.19.  i  c.4.49.  ver.21.37.  ^  he  trou- 
bled himself. 


Christ."     Matt,  xxiii.  8,  10.     The  Sy- 
riac  has  it,  "  Our  Master." 

31.  Saying,  She  goeth  unto  the  grave. 
Syriac  :  "  They  thought  that  she  went 
to  weep."  They  had  not  heard  ^Martha 
call  her.  The  first  days  of  mourning 
among  the  Jews  were  observed  with 
great  solemnity,  and  many  ceremonies 
of  grief 

33.  He  groaned  in  the  Spirit.  The 
word  rendered  groaned,  here,  common- 
ly denotes  to  be  angry  or  indignant ;  or 
to  reprove  severely,  denoting  violent  agi- 
tation of  mind.  Here  it  also  evidently 
denotes  violent  agitation,  not  from  a7i- 
ger,  but  from  grief.  lie  saw  the  sor- 
row of  others,  and  he  was  also  moved 
with  sympathy  and  love.  The  word 
groan  denotes  an  expression  of  internal 
sorrow  by  a  peculiar  sound.  The  word 
here  does  not  mean  that  utterance  was 
given  to  the  internal  emotion,  but  that 
rt  was  deep  and  agitating,  though  inter- 
nal. IT  In  the  spirit.  In  the  mind.  See 
Acts  xix.  21.  "  Paul  purposed  in  spi- 
rit,^'— i.  e.,  in  his  mind.  Matt.  v.  3. 
^  Was  troubled.  Was  affected  with 
grief  Perhaps  this  expression  denotes 
that  his  countenance  was  troubled,  or 
gave  indications  of  sorrow. — Grotius. 

34.  Where  have  ye  laid  him  ?  Jesus 
spoke  as  a  man.  In  all  this  transaction 
he  manifested  the  deep  sympathies  of  a 
man  ;  and  though  he  who  could  raise 
him  up  could  also  know  where  he  was, 
yet  he  chose  to  lead  them  to  the  grave 
by  inducing  them  to  point  the  way,  and 
henco  he  asked  this  question. 

35.  Jesus  wept.  It  has  been  remark- 
ed that  this  is  the  shortesL  verse  in  the 


j  groaned    in    the   spirit,  and  ^  was 

troubled, 
[      34  And  said.  Where  have  ye  laid 

him  ]     They  say  unto  him,  Lord 

come  and  see. 

35  Jesus  wept.  * 

36  Then  said  the  Jews,  Behold, 
how  he  loved  him  ! 

37  And  some  of  them  said,  Cculd 
not  this  man,  which  '^  opened  the 
eyes  of  the  blind,  have  caused  that 
even  this  man  should  not  have  died  1 

38  Jesus  therefore,  again  groan- 
ing in  himself,  cometh  to  the  grave. 

cls.63.9.    Lu.19.41.    He.2.16, 17.       d  c.9.6. 


Bible.  But  it  is  exceedingly  important 
and  tender.  It  shows  the  Lord  Jesus 
as  a  friend,  a  tender  friend,  and  evinces 
his  character  as  a  man.  And  from  this 
we  learn,  1st.  That  the  most  tender 
personal  friendship  is  not  inconsistent 
with  the  most  pure  rehgion.  Piety 
binds  stronger  the  ties  of  friendship ; 
makes  more  tender  the  emotions  of 
love  ;  and  seals  and  sanctifies  the  affec- 
tions of  friends.  2d.  It  is  right,  it  ia 
natural,  it  is  indispensable,  for  the 
Christian  to  sympathize  with  others  in 
their  afflictions.  Rom.  xii.  15:  "Re- 
joice with  them  that  do  rejoice,  and 
weep  with  those  who  weep."  3d.  Sor- 
row at  the  death  of  friends  is  right.  It 
is  right  to  weep.  It  is  the  expression 
of  nature,  and  rehgion  does  not  forbid 
or  condemn  it.  All  that  religion  does 
in  that  case,  is  to  temper  and  cha.sten 
our  grief;  to  teach  us  to  mourn  with 
submission  to  God ;  to  weep  without 
murmuring,  and  to  seek  to  banish  tears, 
not  by  hardening  the  heart  or  fo'-getling 
the  friend,  but  by  bringing  the  soul, 
made  tender  by  grief,  to  receive  the 
sweet  influences  of  religion,  and  to  find 
calmness  and  peace  in  the  God  of  all 
consolation.  4th.  We  have  here  an  in- 
stance of  the  tenderness  of  the  charac- 
ter of  Jesus.  The  same  Saviour  wept 
over  Jerusalem,  and  felt  deeply  for  poor 
dying  sinners.  To  the  same  tender 
and  compassionate  Saviour  Christians 
may  now  come  (Heb.  iv.  15) ;  and  to 
him  the  penitent  sinner  may  also  come, 
knowing  that  he  will  not  cast  him  away. 
38.  It  v)as  a  cave.  This  was  a  com- 
Dion  mode  of  burial.    See  Note,  Matt. 


A.  D.  32.] 


CHAPTER   XI 


811 


It  was  a  cave,  and  a  stone  lay  upon 
it. 

39  Jesus  said,  Take  ye  away  " 
the  stone.  Martha,  the  sister  of  him 
that  was  dead,  saith  unto  him,  Lord, 
by  this  time  *  he  stinketh  :  for  he 
hath  been  dead  four  days. 

40  Jesus  saith  unto  her.  Said  <=  I 
not  unto  thee,  that  if  thou  wouldest 
believe,  thou  shouldest  see  the  glory 
of  God  1 

aMar.16.3.      *  Ps.49.7,9.    Ac.2.27. 

viii.  28,  ^  A  stone  lay  upon  it.  Over 
the  mouth  of  the  cave.  See  Matt,  xxvii. 
60. 

39.  Four  days.  This  shows  that  there 
could  be  uo  deception  in  this  case.  It 
could  not  iiave  been  a  case  of  suspend- 
ed animation.  All  these  circumstances 
are  mentioned  to  show  that  there  was 
no  imposture.  Impostors  do  not  men- 
tion minute  circumstances  like  these. 
They  deal  in  generals  only.  Every 
part  of  this  narrative  bears  the  marks 
of  truth. 

40.  Said  I  not  xmto  thee.  This  was 
implied  in  what  he  had  said  about  the 
resurrection  of  her  brother.  Vs.  23 — 25. 
There  would  be  a  manifestation  of  the 
glory  of  God  in  raising  him  up,  which 
she  would  be  permitted,  with  all  others, 
to  behold,  ^  The  glory  of  God.  Ihe 
power  and  goodness  displayed  in  the 
resurrection.  It  is  probable  that  Mar- 
tha did  not  expect  that  Jesus  would 
raise  him  up,  but  supposed  that  he  went 
there  merely  to  see  the  corpse.  Hence, 
when  he  directed  them  to  take  away 
the  stone,  she  suggested  that  by  that 
time  the  body  was  offensive. 

41.  Lifted  up  his  eyes.  In  an  attitude 
of  prayer.  See  Luke  xviii.  13.  Matt, 
xiv,  19,  ^  I  thank  thee  that  thou  hast 
heard  me.  It  is  possible  that  John  has 
recorded  here  only  the  sum  or  substance 
of  the  prayei  on  this  occasion.  The 
thanks  which  Jesus  renders  here  are 
evidently  in  view  of  the  fact  ttiat  power 
Imd  been  committed  to  him  to  raise  up 
Lazarus.  On  account  of  the  people, 
and  the  signal  proof  which  would  be 
furnished  of  the  truth  of  his  mission,  he 
expressed  his  thanks  to  God.  In  all 
his  doings  he  recognised  his  union  to 
the  Father,  and  his  dependence  on  him 
as  Mediator. 

43.  Aadl  knovb    '  As  for  me.  So  far 


41  Then  they  look  away  the 
stone  from  the  place  where  the  dead 
was  laid.  And  Jesus  lifted  up  hza 
eyes,  and  said,  ^  Father,  I  thank 
thee  that  thou  hast  heard  me. 

43  And  I  knew  that  thou  hearest 
me  always  :  but  because  of  the  peo- 
ple which  stand  by,  I  said  it,  tlrat 
they  may  believe  that  thou  hast  gent 
me. 

43' And  when  he  thus  had  spoken, 

cver,4.23.       tf  c.  12.28-30. 

as  7  am  concerned.  I  had  no  anxiety, 
no  doubt  as  to  myself,  that  I  should 
always  be  heard ;  but  the  particular 
ground  of  gratitude  is  the  benefit  thai 

'■  will  result  to  those  who  are  witnesses.' 
— Jesus  never  prayed  in  vain.  He  ne- 
ver attempted  to  work  a  miracle  in  va'n. 
And  in  all  his  miracles,  the  ground  of 
his  joy  was  not  that  he  was  to  be  praised 

I  or  honored,  but  that  others  were  to  be 

j  benefited,  and  God  glorified. 

43.  A  loud  voice.  Greek,/' A  gi cut 
voice,"    Syriac,  "  A  high  voice,"   ThiB 

I  was  distinctly  asserting  his  power.  He 
uttered  a  distinct,  audible  voice,  that 

;  there  might  be  no  suspicion  of  charm 

'  or  incantation.     The  ancient  magicians 

I  and  jugglers  performed  their  wonders  by 

1  whispering  and  muttering.  See  Notes 
on  Isa,  viii.  19,  Jesus  spoke  openly 
and  audibly,  and  asserted  thus  his  pow- 

i  er.  So  also  in  the  day  of  judgment,  he 
will  call  the  dead  with  a  great  sound  of 

I  a  trumpet,  I\Ialt.  xxiv.  31.  1  Thess. 
iv.  16.  IT  Lazarus,  come  forth.  Here 
we  may  remark,  1st.  That  Jesus  did 
this  by  his  own  power.  2d,  The  pow- 
er of  raising  the  dead  is  the  highest 
power  of  which  we  can  conceive.  The 
ancient  Heathen  declared  it  to  be  even 
beyond  the  power  of  God,  It  implies 
not  merely  giving  life  to  the  deceased 
body,  but  tne  power  of  entering  the 
world  of  spirits,  of  recalUng  the  depart- 
ed soul,  and  of  reuniting  it  with  the 
body.  He  that  could  do  this  must  be 
omniscient  as  well  as  omnipotent ;  and 
if  Jesus  did  it  by  his  own  power,  it 
proves  that  he  was  divine,  3d,  This  is 
a  striking  illustration  of  the  general  re 
surrection.  In  the  same  manner  Jesus 
will  raise  all  the  dead.  This  miracle 
shows  that  it  is  possible  :  shows  th'j 
way  in  which  it  will  be  done  by  the 
voice  of  the  Sou  of  Godj  and  demoa- 


312 


he  cried  with  a  loud  voice,  Ijazarus, 

come  forth ! 

44  And  "  he  that  was  dead  came 
€t  ]  Ki. 17.22.    2Ki.4.34,35.  Lu.7.14,15.  Ac. 

20.9-12. 


JOHN.  [A.  D.  32. 

forth,  bound   hand    and    foot   with 

grave-clothes ;    and   his  face  '  was 

bound  about  with  a  napkin.     Jesus 

b  c.20.7. 


strates  the  certainty  that  he  will  do  it. 
O  how  important  it  is  that  we  be  pre- 
pared for  that  moment  when  his  voice 
shall  be  heard  in  our  silent  tombs,  and 
he  shall  call  us  forth  again  to  hfe  ! 

44.  He  that  was  dead.  The  same 
man,  body  and  soul.  ^  Hound  hand 
and  foot.  It  is  not  certain  whether  the 
whole  body  and  limbs  were  bound  to- 
gether, or  each  limb  separately.  When 
they  embalmed  a  person,  the  whole 
body  and  limbs  were  swathed  or  bound 
together  by  strips  of  linen,  involved 
around  it  to  keep  together  the  aromat- 
ics  with  which  the  body  was  embalmed. 
This  is  the  condition  of  Egyptian  mum- 
mies. See  Acts  v.  6.  But  it  is  not  cer- 
tain that  this  was  always  the  mode. 
Perhaps  the  body  was  simply  involved 
in  a  winding-sheet.  The  custom  which 
still  exists  in  Western  Asia  is  the  fol- 
lowing ;  and  the  accompanying  illustra- 
tion will  give  probably  a  correct  view 
of  what  occurred  here.  No  coffins  be- 
ing used,  the  body  itself  is  more  care- 
fully and  elaborately  wrapt  and  swathed 


than  is  common  or  desirable  where  col 
fins  are  used.  In  this  method  the  body 
is  stretched  out,  and  the  arms  liiid 
straight  by  the  sides,  after  which  the 
whole  body,  from  head  to  foot,  is  w^apt 
round  tightly,  in  many  folds  of  hnen  or 
cotton  cloth.  Or,  to  be  more  precise, 
a  great  length  of  cloth  is  taken,  and 
rolled  around  the  body  until  the  whole 
is  enveloped  and  every  part  is  covered 
with  several  folds  of  the  cloth.  The 
ends  are  then  sewed,  to  keep  the  whole 
firm  and  compact;  or  else  a  narrow 
bandage  is  wound  over  the  whole,  form- 
ing, ultimately,  the  exterior  surface. 
The  body,  when  thus  enfolded  and 
swathed,  retains  the  profile  of  the  hu- 
man form ;  but,  as  in  the  Egyptian 
mummies,  the  legs  are  not  folded  sepa- 
rately, but  together  ;  and  the  arms  also 
are  not  distinguished,  but  confined  to  the 
sides  in  the  general  envelope.  Hence 
it  is  clearly  impossible  for  a  person  thus 
treated  to  move  his  arms  or  legs,  if  re- 
stored to  existence. 


THE  MODE  OF  ENFOLDIN&  THE  DEAD  IN  GRAVE-CLOTHES. 


The  word  rendered  'grave-clothes' 
denotes  also  the  bands  or  clothes  in 
which  new-born  infants  arc  involved. 
He  went  forth,  but  his  walking  was 
impeded  by  the  bands  or  clothes  in 
which  he  was  involved.  ^  And  his  face, 
&c.  This  was  a  common  thing  when 
they  buried  their  dead.  See  ch.  xx.  7. 
It  is  not  known  whether  the  whole  face 
was  covered  in  this  manner,  or  only  the 
forehead.  In  the  Egyptian  mummies, 
it  is  only  the  forehead  that  is  thus  bound. 
'^  Loose  him.  Remove  the  bandages,  so 
that  he  may  walk  freely.  The  effect 
of  thia  miracle  is  said  to  have  been,  that 


many  believed  on  him.  It  may  be  re- 
marked in  regard  to  it,  that  there  could 
not  be  a  more  striking  proof  of  the  divine 
mission  and  power  ot  Jesus.  There  could 
be,  here,  no  possibility  of  deception.  1st. 
The  friends  of  Lazarus  believed  him  to 
be  dead.  In  this  they  could  not  be  de- 
ceived. There  could  have  been  among 
them  no  design  to  deceive.  2d.  He 
was  four  days  dead.  It  could  not  be  a 
case,  therefore,  of  suspended  animation. 
3d.  Jesus  was  at  a  distance  at  the  time 
of  his  death.  There  was,  therefore,  no 
agreement  to  attempt  to  impose  on  others. 
4th.  No  higher  power  can  be  conceived 


CHAPTER  XL 

Loose  him,   and 


A.  D.  32.] 

saith  unto   them 
let  him  go. 

45  Then  many  of  the  Jews  which 
came  to  Mary,  and  had  seen  "  the 
things  whicli  Jesus  did,  believed  on 
him. 

46  But  some  of  them  went  their 

ac.2.23.  10.42.  12.11,18. 


313 


than  that  of  raising  the  dead.  5th.  It 
was  not  possible  to  impose  on  his  sisters, 
and  to  convince  them  that  he  was  re- 
stored to  Ufe,  if  it  was  not  really  so. 
6th.  There  were  iTia7iy  present  who 
were  convinced  also.  God  had  so  or- 
dered it  in  his  providence  that  to  this 
miracle  there  should  be  many  witnesses. 
There  was  no  concealment,  no  juggle- 
ry, no  secresy.  It  was  done  publicly, 
in  open  day,  and  witnessed  by  many 
who  followed  them  to  the  grave.  (Ver. 
31.)  7th.  Others,  who  saw  it,  and  did 
not  believe  that  Jesus  was  the  Messiah, 
went  and  told  it  to  the  Pharisees.  But 
they  did  not  deny  that  Jesus  had  raised 
up  Lazarus.  They  could  not  deny  it. 
The  very  ground  of  their  alarm  — the 
very  reason  why  they  went — was,  that 
lie  had  actually  done  it.  Nor  did  the 
Pharisees  dare  to  call  the  fact  in  ques- 
tion. If  they  could  have  done  it,  they 
would.  But  it  was  not  possible  ;  for, 
8th.  Lazarus  was  yet  alive  (ch.  xii.  10), 
and  the  fact  of  his  resurrection  could  not 
be  denied.  Every  circumstance  in  this 
accoimt  is  plain,  simple,  consistent, 
bearing  all  the  marks  of  truth.  But  if 
Jesus  performed  this  miracle,  his  reU- 
gion  is  true.  God  would  not  give  such 
power  to  an  impostor  ;  and  unless  it  can 
be  proved  that  this  account  is  false  v/e 
ask  that  the  Christian  religion  is  from 
God. 
ask  that  the  Chrisiian  religion  is  from 

46.  Some  of  them,  &c.  We  see  here 
the  different  effect  which  the  word  and 
works  of  God  will  have  on  different  in- 
dividuals. Some  are  CQnveried,  and 
others  are  hardened.  Yet  the  evidence 
ot  this  miracle  was  as  clear  to  the  one 
as  the  other.  But  they  would  not  be 
convinced . 

47.  A  council.  A  meeting  of  the  san- 
hedrim, or  great  council  of  the  nation. 
Note,  Matt.  ii.  4.  They  claimed  the 
right  of  regulating  all  the  affairs  of  reh- 
gion.  Note,  John  i.  19.  IT  What  do 
wef  What  measures  are  we  taking  to 
arrest  the  progress  of  his  sentiments  ? 

Vol.  IT.  — 27 


ways   to   the   Pharisees,   and  told 
them  what  things  Jesus  had  done. 

47  Then  *  gathered  the  chief 
priests  and  the  Pharisees  a  council, 
and  said,  What  *=  do  we  1  for  this 
man  doeth  many  miracles. 

48  If  we  let  him  thus  alone,  all 

b  Ps.2.2.      c  Ac.4.16. 


^  Doeth  many  miracles.  If  they  admit 
ted  that  he  performed  miracles,  it  was 
clear  what  they  ought  to  do.  They 
should  have  received  him  as  the  Mes- 
siah. It  may  be  asked,  if  they  really 
believed  that  he  worked  miracles,  why 
did  they  not  beheve  on  liim  ?  To  this 
may  be  answered,  that  they  did  not 
doubt  that  impostors  might  work  mira- 
cles. See  Matt.  xxiv.  24.  To  this  opin- 
ion they  v,^ere  led,  probably,  by  the 
wonders  which  the  magicians  performed 
in  Egypt  (Ex.  vii.  viii;)^  and  by  the  pas- 
sage in  Deut.  xiii.  1.  As  they  regard- 
ed the  tendency  of  the  doctrines  of  Je- 
sus to  draw  off  the  people  from  the  wor- 
ship of  God,  and  from  keeping  his  law 
(ch.  ix.  16.),  they  did  not  suppose  them- 
selves bound  to  follow  him  even  if  he 
did  work  miracles. 

48.  All  men.  That  is,  all  men  among 
the  Jews.  The  ^Yhole  nation.  IT  And 
the  Romans  shall  come.  They  were  then 
subject  to  the  Ramans;  tributary,  and 
dependent.  Whatever  privileges  they 
had,  they  held  at  the  will  of  the  Roman 
emperor.  They  believed,  or  feigned  to 
beheve,  that  Jesus  was  intending  to  set 
up  a  temporal  kingdom.  As  he  claimed 
to  be  the  Messiah,  so  they  supposed  of 
course  that  he  designed  to  be  a  tempo- 
ral prince  ;  and  they  professed  to  be- 
lieve that  this  claim  was  in  fact  hostil- 
ity to  the  Roman  emperor.  They  sup- 
posed that  it  would  involve  the  nation 
of  course  in  war  if  he  was  not  arrested, 
and  that  the  effect  would  be  that  they 
would  be  vanquished  and  destroyed. 
It  was  on  this  charge  that  they  at  last 
arraigned  him  before  Pilate.  Luke 
xxiii.  2,  3.  ^  Will  take  away.  This 
expression  means  to  destroy,  to  ruin,  to 
overthrow.  Luke  viii.  12.  Acts  vi.  13, 
14.  ^  Our  place.  This  probably  re- 
fers to  the  temple.  Acts  vi.  13,  14.  It 
Avas  called  '  the  place''  by-way  of  emi- 
nence, as  being  the  chief  or  principal 
place  on  earth,  being  the  seat  of  the  pe- 
culiar worship  of  God.  This  place  waa 
utterly  destroyed  by  the  Rom  ins.    See 


314 


JOHN. 


[A.D.32. 


*  men  will  believe  on  him  ;  and  the 
Romans  shall  come,  and  take  away 
both  our  place  and  nation. 

49  And  one  of  them,  named  * 
Caiaphas,  being  the  high  priest  that 
same  year,  said  unto  them,  Ye  know 
nothing  at  all, 

«c.l2.19.       6  Lu.3.2.  c.18.14.    Ac.4.G. 


Notes  on  Matt.  xxiv.     "Si  And  nation. 
The  nation  or  people  of  the  Jews. 

49.  Caiapfias.  See  Note  on  Luke  iii. 
2.  IT  Being  high  priest  that  same  year.  It 
is  probable  that  the  office  of  high  priest 
was  at  first  for  life,  if  there  was  no  con- 
duct that  rendered  the  person  unworthy 
the  office.  In  that  case  the  incumbent 
was  removed.  Thus,  Abiathar  was  re- 
moved by  Solomon.  1  Kings  ii.  27. 
Subsequently  the  kings,  and  especially 
the  conquerors  of  Judea,  claimed  and 
exercised  the  right  of  removing  the 
high  priest  at  pleasure  ;  so  that,  m  the 
lime  of  the  Romans,  the  office  was  held 
but  a  short  time.  [See  the  Chronologi- 
cal Table  at  the  end  of  this  volume.] 
Caiaphas  held  the  office  about  ten  years. 
^  Ye  know  nothing  at  all.  That  is.  you 
know  nothing  respecting  the  subject 
under  consideration.  You  are  fools  to 
hesitate  about  so  plain  a  case.  It  is 
probable  that  there  was  a  party,  even 
in  the  sanhedrim,  that  was  secretly  in 
favor  of  Jesus  as  the  Messiah.  Of  that 
party  Nicodemus  was  certainly  one. 
See  ch.  iii.  1,  vii.  50,  51,  xi.  45,  xii.  42. 
"  Among  the  chief  rulers,  many  be- 
lieved on  him,"  &,c. 

50.  It  is  expedient  for  us.  ll  is  better 
for  us.  Literally,  "  It  is  profitable  for 
us."  1i  That  one  man  should  die.  Jesus 
they  regarded  as  promoting  sedition, 
and  as  exposing  the  nation,  if  he  was 
successful,  to  the  vengeance  of  the  Ro- 
mans. Ver.  48.  If  7/e  was  put  to  death, 
they  supposed  the  people  would  be  safe. 
This  is  all,  doubtless,  that  lie  meant  by 
his  dying  for  the  people.  He  did  nrit 
himself  intend  to  speak  of  his  dying  as 
an  atonemejit  or  a  sacrifice.  But  his 
words  might  also  express  that ;  and 
though  he  was  tmconscious  of  it,  he 
was  expressing  a  real  truth.  In  the 
sense  in  which  he  intended  it,  there  was 
no  truth  in  the  observation,  nor  occa- 
eion  for  it.  But  in  tlie  sense  which  the 
words  might  convey,  there  was  real  and 
most  important  truth.     It  was  expedi- 


50  Nor  consider  that  it  is  '^  expe- 
dient for  us  that  one  man  should 
die  for  the  people,  and  that  the 
whole  nation  perish  not. 

51  And  this  spake  he  not  of  him- 
self: but  being  high  priest  that  year, 
he  prophesied  that  Jesus  should  die 
for  that  nation ; 

c  Lu.24.46. 

ent;  it  was  infinitely  desirable,  that  Je- 
sus should  die  for  that,  and  for  all  peo- 
ple, to  save  them  from  perishing. 

51.  Not  of  himself .  Though  he  ut- 
tered what  proved  to  be  a  true  pro- 
phecy, yet  it  was  accomplished  in  a 
M'ay  which  he  did  not  intend.  He  had 
a  wicked  design.  He  was  plotting  mur- 
der and  crime.  Yet,  v.'icked  as  he  was, 
and  little  as  he  intended  it,  God  so  or- 
dered it  that  he  delivered  a  most  pre- 
cious truth  respecting  the  atonement. 
Remark,  1st.  God  may  fulfil  the  words 
of  the  wicked  in  a  manner  which  they 
do  not  wish  or  intend.  2d.  H^e  may  make 
even  their  malice  and  wicked  plots  the 
very  means  of  accomplishing  his  pur- 
poses. What  they  regard  as  the  fulfil- 
ment of ///ei^r  plans,  God  may  make  the 
fulfilment  of  his  ;  yet  so  as  directly  to 
overtin-ow  iheir  designs,  and  prostrate 
them  in  ruin.  3d.  Sinners  should  trc-m- 
ble  and  be  afraid  when  they  lay  plans 
against  God,  or  seek  to  do  unjustly  to 
others.  ^  Being  high  priest  that  year. 
It  is  not  to  be  supposed  that  Caiaphas 
was  a  true  prophet,  or  was  conscious  of 
the  meaning  which  John  has  affixed  lo 
his  words.  But  his  words  express  the 
truth  about  the  atonement  of  Jesus  ; 
and  John  records  it  as  a  remarkable  cir- 
cumstance, that  the  high  priest  of  the  na- 
tion should,  unwittingly,  deliver  a  sen- 
timent which  tv.rncd  out  to  be  the  truth 
about  the  death  of  Jesus.  Great  im- 
portance was  attached  to  the  opinion  of 
the  high  priest  by  the  Jews,  becan.«c 
it  was  by  him  that  the  judgment  by 
Urim  and  Thumniim  was  formerly  do- 
chircd  in  cases  of  importance  and  diffi- 
culty. Num.  xxvii.  21.  It  is  not  cer- 
tain, or  probable,  that  the  high  priest 
ever  was  endowed  with  the  gift  of  pro- 
phecy ;  but  he  sustained  a  high  office, 
the  authority  of  his  name  was  great, 
and  it  was  thence  remarkable  that  he 
uttered  a  declaration  which  the  result 
showed  to  be  true,  though  not  in  the 
sense  that  he  intended.     H  He  prflj:Ae- 


A.  D.  32.] 


CHAPTER  XI. 


315 


52  And  not "  for  that  nation  only, 
but  that  also  he  shoukl  g-ather  to- 
gether in  one  the  children  of  God 
that  were  scattered  ^  abroad. 

53  Then  from  that  day  forth  they 
took  counsel  together  ■=  for  to  put 
him  to  death. 

5'i  Jesus  therefore  walked  no 
ranre  openly  "^  among  the  Jews  ; 
hut  went  thence  unto  a  country  near 

a  Is.49.6.  Ro.3.29.  1  Jno.2.2.  6c.10.16. 
Ep.2.14-17.      cPs.109.4,5.    . 


sied.  He  uttered  words  which  proved 
to  be  prophetic ;  or,  he  expressed  at 
that  time  a  sentiment  which  proved  to 
be  true.  It  does  not  mean  that  lie  was 
inspired,  or  that  he  deserved  to  be 
ranked  among  the  true  prophets :  but 
his  words  were  such  that  they  expressed 
a  future  event.  The  word  prophecy  is 
to  be  taken,  here,  not  in  the  strict 
sense,  but  in  a  sense  which  is  not  un- 
common in  the  sacred  writers.  Acts 
xxi.  9 :  "  And  the  same  man  had  four 
daughters,  virgins,  which  did  prophesy. ''' 
t^ee  Notes  an  Rom.  xii.  6.  1  Cor.  xiv.  ] . 
Compare  Matt.  xxvi.  G8  ;  Luke  xxii.  64. 
H^  That  Jesus  should  die.  Die  in  the 
place  of  men,  or  as  an  atonement  for 
sinners.  This  is  evidently  the  meaning 
which  John  attaches  lo  the  words.  '^For 
that  nation.  For  ttie  Jews.  As  a  sacri- 
fice for  their  sins.  In  no  other  sense 
whatever  could  it  be  said  that  he  died 
for  them.  His  death,  so  far  from  sav- 
ing them  in  the  sense  in  which  the 
high  priest  understood  it,  was  the  very 
occasion  of  their  destruction.  They  in- 
voked the  vengeance  of  God  v.dien  "they 
said,  "His  blood  be  on  us  and  on  our 
children"  (Matt.xxvii.  25),  and  all  these 
calamities  came  upon  them  because  they 
would  not  come  to  him  and  be  saved ; 
that  is,  because  they  rejected  him  and 
put  him  to  death.  Matt,  xxiii.  37 — 39. 

bl.  Should  gather  together  in  one.  All 
bis  chosen  among  the  Jews  and  Gen- 
tiles. See  ch.  x.  16.  IF  The  children  of 
God.  This  is  spoken  not  of  those  who 
were  then  Christians,  but  of  all  whom 
God  would  bring  to  him.  AW  who  vwuld 
be,  in  the  mercy  of  God,  called,  choseii^ 
sanctified,  among  all  nations.  Ch.  x.  16'. 

53.  They  took  counsel.  The  judgment  ' 
of  the  high  priest  silenced  opposition,  i 
And  they  began  to  devise  measures  to  t 
J. It  Iv'ir.  (6  death  without  exciting  tu-  1 


to  the  M-ilderness,  into  a  city  called 
Ephraim, '  and  there  continued  with 
his  disciples. 

55  And  ^  the  Jews'  passover  was 
nigh  at  hand  :  and  many  went  out 
of  the  country  up  to  Jerusalem  be- 
fore the  passover,  to  purify  them- 
selves. 

56  Then  s  sought  they  for  Jesus, 
and   spake   among    themselves   as 

rfc.7.3.  18.20.  c2Sa.l3.23.  2Ch.l3.19. 
/c.2.13.  5.1.  6.4.      ^c.5.16,lb.  ver.8. 


mult  among  the  people.  Compare  Matt, 
xxvi.  5. 

54.  iVo  7nore  openly.  No  more  pub 
licly,  in  the  cities  and  towns.  Jesus  nevei 
exposed  his  hfe  unnecessarily  to  hazard. 
But  though  the  time  of  his  death  was 
determined  in  the  counsel  of  God,  yet 
this  did  not  prevent  his  using^  proper 
means  to  preserve  his  life.  If  The  wil- 
derness. See  Note,  Matt.  iii.  1.  ^  A 
city  called  Ephraim.  This  was  probably 
a  small  town  in  the  tribe  of  Ephraim, 
about  five  miles  west  of  Jericho. 

55.  Jeics'  passover.  See  Note,  Matt 
xxvi.  2 — 17.  Its  being  called  the  Jews^ 
passover,  shows  that  John  wrote  thia 
gospel  among  people  who  were  not 
Jews,  and  to  whom  it  was  necessary 
therefore  to  explain  their  customs.  ^  To 
pitrify  themselves.  This  purifying  con- 
sisted in  preparing  themselves  for  the 
proper  observation  of  the  passover,  ac- 
cording to  the  commands  of  the  law. 
If  any  were  defiled  in  any  manner  by 
contact  with  the  dead,  or  by  any  othei 
ceremonial  uncleanness,  they  were  re- 
quired to  take  the  prescribed  measures 
for  purification.  Lev.  xxii.  1 — 6.  For 
want  of  this,  great  inconvenience  was 
sometimes  experienced.  See  2  Chron. 
XXX.  17,  18.  Difi^erent  periods  were  ne- 
cessary in  order  to  be  cleansed  from 
ceremonial  pollution.  For  example,  one 
who  had  been  polluted  by  the  touch  of 
a  dead  body,  of  a  sepulchre,  or  by  the 
bones  of  the  dead,  was  sprinkled  on  the 
third  and  seventh  days  by  a  clean  person 
with  hyssop  dipped  in  water  mixed  i< 
the  ashes  of  the  red  heifer.  After  wash 
ing  his  body  and  clothes,  he  was  ther 
clean.  These  persons  who  went  up  be 
fore  the  passover,  were  doubtless  thos*. 
who  had  in  some  manner  been  c  eremo 
nially  polluted. 

5(3.  Will  not  come  to  thefeant  i   The;, 


SI  6 


JOHN. 


[A.  D.  33. 


they  stood  in  the  temple,  What 
think  ye,  that  he  will  not  come  to 
the  feast  ] 

57  Now  both  the  chief  priests 
and  the  Pharisees  had  given  a  com- 
mandment, that  if  any  man  knew 
where  he  were,  he  should  shew  it, 
that  they  might  take  him. 
CHAPTER  XH. 

THEN  Jesus,  six  days  before 
the  passover,  came  to  Bethany, 
where  "  Lazarus  was  which  had 
been  dead,  whom  he  raised  from 
the  dead. 

•3  There  they  made  him  a  supper ; 
and  Martha  ^  served  :  but  Lazams 
ac.ll.1,43.      ^Lu.  10.38-42. 


doubted  whether  he  would  come.'  On 
the  one  hand,  it  was  required  by  law 
that  all  the  males  should  come.  On  the 
other,  his  coming  was  attended  with 
great  danger.  This  was  the  cause  of 
their  doubting.  It  was  in  this  situation 
that  our  Saviour,  like  many  of  his  fol- 
lowers, was  called  to  act.  Danger  was 
on  the  one  hand,  and  duty  on  the  other. 
He  chose,  as  all  should,  to  do  his  duty, 
and  leave  the  event  with  God.  He  pre- 
ferred to  do  it  though  he  knew  that 
deaih  was  to  be  the  consequence  ;  and 
we  should '  not  fear  when  Vv'e  have  rea- 
son to  apprehend  danger,  persecution, 
or  death,  from  an  honest  attempt  to  ob- 
Berve  all  the  commandments  of  God. 

CHAPTER  Xn. 

1.  Then  Jesus  came  to  Bethany.  This 
was  near  to  Jerusalem ;  and  it  was 
from  this  place  that  he  made  his 
triumphant  entry  into  the  city.  See 
Notes  on  Matt.  xxi.  1. 

2 — 8.  See  this  passage  explained  in 
the  Notes  on  Matt.  xxvi.  3 — 16. 

2.  A  supper.  At  the  house  of  Simon 
(he  lep(;r.  Matt.  xxvi.  6.  ^  I^zarus 
was,  (Sc-c.  The  names  of  Martha  and 
Lazarus  are  mentioned  because  it  was 
not  in  their  own  house,  but  in  that  of 
Simon.  Lazarus  is  particularly  men- 
tioned, since  it  was  so  remarkable  that 
one  who  had  been  once  dead  should  be 
enjoying  again  the  endearments  of 
iriendsliip.  This  shows  also  that  his 
resurrection  was  no  illusion  —  that  he 
was  really  restored  to  the  blessings  of 
life  and  friendship.     Calrnet  thinks  tliis 


was  one   of  them   that  sat  at  the 
table  with  him. 

3  Then  *=  took  Mary  a  pound  of 
ointment  of  spikenard,  very  costly, 
and  anointed  the  feet  of  Jesus,  and 
wiped  his  feet  with  her  hair :  and 
the  house  was  filled  with  the  odour 
of  the  ointment. 

4  Then  saith  one  of  his  disciples, 
Judas  Iscariot,  Simon's  sun,  which 
should  betray  him, 

5  Why  was  not  this  ointment 
sold  for  three  hundred  pence,  and 
given  to  the  poor  1 

6  This  he  said,  not  that  he  cared 
for  the  poor;  but  because  he  was  a 

c  Ma'tt.26.6i&c.    Mar.l4.3,&c.  c.n.2. 


was  aboqt  two  months  after  his  resur 
rection  ;  and  it  is  the  last  that  we  hear 
of  him.  How  long  he  lived  is  unknown. 
Nor  is  it  recorded  that  he  made  any 
communication  about  the  world  of 
spirits.  It  is  remarkable  that  none  who 
have  been  restored  to  life  from  the  dead, 
have  made  any  communications  re- 
specting that  world.  See  Luke  xvi.  31, 
and  Notes  on  2  Cor.  xii.  4. 

4.  IVhich  should  betray  him.  Greek  : 
"  who  was  to  betray  him,"  that  is,  who 
would  do  it. 

f).  Three  hxmdred  pence.  About  forty 
dollars.  TT  And  given  to  the  poor.  The 
avails  or  value  of  it  given  to  the  poor. 

6.  Had  the  ba^.  I'he  word  translated 
bag  is  compounded  of  two  words,  mean- 
ing "tongue,"  and  "to  keep,  or  pre- 
serve." It  was  used  to  denote  the  bag 
in  which  musicians  used  to  keep  the 
tongues,  or  reeds  of  their  pipes  when 
travelling.  Hence  it  came  to  mean  any 
bag  or  purse  in  which  travellers  put 
their  money,  or  their  most  precious  ar- 
ticles. The  disciples  appear  to  have 
had  such  a  bag  or  purse  in  common,  in 
which  they  put  whatever  money  they 
bad,  and  which  was  designed  especially 
for  the  poor.  Luke  viii.  3.  Matt,  xxviii. 
55.  Acts  ii.  44.  The  keeping  of  this  it 
seems  was  intrusted  to  Judas.  And  it 
is  remarkable  that  the  only  one  among 
them  that  seems  to  have  been  naturally 
avaricious  should  have  received  this  ap- 
pointment. It  shows  us  that  every  man  is 
tried  according  to  his  native  propensity. 
This  is  the  object  of  trial,  to  bring  out 
man's   native   character.      And   every 


A.  D.  33.J 


CHAPTER  XII. 


317 


thief,  °  and  had  *  the  bag,  and  bare 
what  was  put  therein. 

7  Then  said  Jesus,  Let  her  alone : 
against  the  day  of  my  burying  hath 
she  kept  this. 

8  For  <=  the  poor  always  ye  have 
with  you  ;  but  me  ''  ye  have  not  al- 
ways. 

9  Much  people  of  the  Jews  there- 
fore knew  that  he  was  there :  and 
they  came  not  for  Jesus'  sake  only, 
but  that  they  might  see  Lazarus 
also,  whom  he  had  raised  from  the 
dead. 

1 0  But  the  chief  priests  consulted 
that  they  might  put  Lazarus  also  ^ 
to  death ; 

11  Because  that  f  by  reason  of 
him  many  of  the  Jews  went  away 
and  believed  on  Jesus. 

12  On  ^  the  next  day,  much  peo- 

a2Ki.5.20-27.  Ps.50.18.  &  c.13.29.  cDe. 
15J].  Matt.26.1].  Mar.14.7.  d  Ca.5.6.  c.8. 
21.  ver.3o.  c.13.33.  16.5-7.      eLu. 1(5.31. 


man  will  find  opportunity  to  do  evil  ac- 
cording to  his  native  disposition,  if  he 
is  inchned  to  it.  ^  And  bare,  &c.  The 
word  translated  bare,  means  literally  to 
carry,  as  a  burden.  Then  it  means  to 
carry  away,  as  in  John  xx.  15.  "If 
thou  hast  borne  him  hence."  Hence  it 
means  to  carry  avv'ay  as  a  thief  does  — 
and  this  is  evidently  its  meaning  here. 
It  has  tliis  sense  often  in  classic  writers. 
Judas  was  a  thief,  and  stole  what  was 
put  into  the  bag.  This  money  he  de- 
sired to  be  entrusted  to  him,  that  he 
might  secretly  enrich  himself.  It  is 
clear,  however,  that  the  disciples  did 
not  at  this  time  k7iow  that  this  was  his 
character,  or  they  would  have  remon- 
strated against  him.  They  learned  it 
afterwards.  We  may  learn  here,  1st. 
That  it  is  not  a  new  thing  for  mem- 
bers of  the  church  to  be  covetous.  Ju- 
das was  so  before  them.  2d.  That  such 
members  will  be  those  who  complain 
of  the  great  waste  in  spreading  the  gos- 
pel. 3d.  That  this  deadly,  mean,  and 
grovelHng  passion  will  work  all  evil  in 
a  church.  It  brought  down  the  curse 
of  God  on  the  children  of  Israel,  in  the 
case  of  Achan  (Josh,  vii.) ;  and  it  be- 
trayed our  Lord  to  death.  It  has  often 
since  brought  blighting  on  the  church  ; 
27  ♦ 


pie  that  were  come  to  the  feast, 
when  they  heard  that  Jesus  was 
coming  to  Jerusalem, 

13  Took  branches  of  pulm-trees, 
and  went  forth  to  meet  him,  and 
cried,  ^  Hosanna!  Blessed  is  the 
King  of  Israel,  that  cometh  in  the 
name  of  the  Lord  ! 

14  And  Jesus,  when  he  had  found 
a  young  ass,  sat  thereon  ;  as  it  is  * 
written, 

15  Fear  not,  daughter  of  Sion  : 
behold,  thy  King  cometh,  sitting  on 
an  ass's  colt. 

1 6  These  things  ■?'  understood  not 
his  disciples  at  tlie  first :  but  when 
Jesus  was  glorified,  ^  then  remem- 
bered '  they  that  these  things  were 
written  of  him,  and  that  they  had 
done  these  things  unto  him. 

17  The  people  therefore  that  was 

/c.11.45.  ver.18.  ^  Matt.21.8,&,c.  Mar. 
11.8,&;c.  Lu.l9.3C,<fcc.  h  Ps  118.25,20.  t  Zec 
9.9.      7  Lu. 18.34.      &C.7.30.      I  c.U.26. 


and  many  a  time  betrayed  the  cause 
of  Christ,  and  drowned  men  in  destruc- 
tion and  perdition.    1  Tim.  vi.  9. 

10.  That  they  might  put  Lazarus  to 
death.  When  men  are  determined  not 
to  believe  the  gospel,  there  is  no  end  to 
the  crimes  to  which  they  are  driven. 
Lazarus  was  ahve ;  and  the  evidence 
of  his  resurrection  was  so  clear  that 
they  could  not  resist  it.  They  could 
neither  deny  it,  nor  prevent  its  effect  on 
the  people.  As  it  was  determined  to 
kill  Jesus,  so  they  consulted  about  the 
propriety  of  removing  Lazarus  first, 
that  the  number  of  his  followers  might 
be  lessened,  and  that  the  death  of  Je- 
sus might  make  less  commotion.  Un- 
belief stops  at  no  crime.  Lazarus  was 
innocent.  They  could  bring  no  charge 
against  him.  But  they  dehberately  plot- 
ted murder  rather  than  believe  on  the 
Lord  Jesus  Christ. 

12 — 19.  See  this  passage  explained  in 
the  Notes  on  Matt.  xxi.  1  — 16.  Also 
Mark  xi.  1— -11.  Luke  xix.  29—44. 

16.  Was  glorified.  Was  raised  from 
the  dead,  and  had  ascended  to  heaven. 

17.  Bare  record.  Testified  that  he 
had  raised  him,  and,  as  was  natural, 
spread  the  report  through  the  city. — 
This  excited  much  attention,  and  they 


818 


JOHN. 


[A,  D.  33. 


with  him,  when  he  called  Lazarus 
out  of  his  grave,  and  raised  him 
from  the  dead,  bare  record. 

18  For  *  this  cause  the  people 
also  met  him,  for  that  they  heard 
that  he  had  done  this  miracle. 

19  The  Pharisees  therefore  said 
among  themselves.  Perceive  ^  ye 
how  ye  prevail  nothing  1  behold  the 
world  is  gone  after  him. 

20  And     there     were    certain  '^ 

a  ver.n,      *  c.ll.47,48.       c  Ac.17.4.     Ro. 
1.16. 


came  out  in  multitudes  to  meet  one 
who  had  power  to  work  such  miracles. 

19.  Prevail  nothing.  All  your  efforts 
are  ineffectual  to  stop  the  progress  of 
his  opinions,  and  to  prevent  the  people 
from  beheving  on  him.  IF  The  world. 
As  we  should  say,  '  Every  body — all 
the  city  has  gone  out.'  The  fact  that 
he  met  with  such  success  induced  them 
to  hasten  their  design  of  putting  him  to 
death.     Ch.  xi.  53. 

20.  Certain  Greeks.  In  the  original 
"Some  Hellenists" — the  name  com- 
monly given  to  the  Greeks.  The  same 
name  was  commonly  used  by  the  Jews 
to  denote  all  the  Pagan  nations,  because 
most  of  those  whom  they  knew  spoke 
the  Greek  language.  Johnvii.  35.  Rom. 
i.  16;  ii.  9,  10;  iii.  9.  "Jews  and 
Greeks."  The  Syriac  translates  this 
place,  "Some  of  the  Gentiles."  There 
are  three  opinions  in  regard  to  these 
persons.  1st.  That  they  were  Jews 
who  spoke  the  Greek  language,  and 
dwelt  in  some  of  the  Greek  cities.  It 
is  known  that  Jews  were  scattered  in 
Asia  Minor,  Greece,  Macedonia,  Egypt, 
&c. ;  in  all  which  places  they  had  sy- 
nagogues. See  Note  ch.  vii.  35.  2d. 
That  they  were  proselytes  from  the 
Greeks.  "3d.  That  they  were  still  Gen- 
tiles and  idolaters,  who  came  to  bring 
offerings  to  Jehovah  to  be  deposited  in 
the  temple.  Lightfoot  has  shown  that 
the  surrounding  Pagans  were  accus- 
tomed not  only  to  send  presents,  sacri- 
fices, and  offerings  to  the  temple,  but 
that  they  also  frequently  attended  the 
great  feasts  of  the  Jews.  Hence  the 
outer  court  of  the  temple  was  called 
the  cmrt  of  the  Gentiles.  Which  of 
these  opinions  is  the  correct  one,  can- 
not h^  determined. 

21.  Bethsaida  in  Galilee.     Note,  ch. 


Greeks    among  them,  that  ^  came 
up  to  worship  at  tlie  feast : 

21  The  same  came  therefore  to 
*  Philip,  which  was  of  Bethsaida  of 
Galilee,  and  desired  him,  saying, 
Sir,  we  would  see  Jesus. 

22  Philip  Cometh  and  telleth 
Andrew  :  and  again,  Andrew  and 
Philip  tell  Jesus. 

23  Aaid  Jesus  answered  them, 
saying.  The  hour  is  ^  come  that  the 
Son  of  man  should  be  glorified. 

d  ]Ki.8.41,42.        ec.].44.      /c.13.3'2.  17.1. 


i..44.  If  Would  see  Jesus.  It  is  prob- 
able that  the  word  see,  here,  imphes 
also  a  desire  to  converse  with  him,  or 
to  hear  his  doctrine  about  the  nature  of 
his  kingdom.  They  had  seen,  or  heard 
of  his  truunphal  entry  into  Jerusalem, 
and  either  by  curiosity,  or  a  desire  to  be 
instructed,  they,  came  and  interceded 
with  his  disciples  that  they  might  be 
permitted  to  see  him.  In  this  there  was 
nothing  wrong.  Christ  made  the  curi- 
osity of  Zaccheus  the  means  of  his  con- 
version. Luke  xix.  1 — 9.  If  we  wish 
to  find  the  Saviour  we  must  seek  for 
him,  and  take  the  proper  means. 

22.  Telleth  Andrew.  Why  he  did  not 
at  once  tell  Jesus,  is  not  known.  Pos- 
sibly he  was  doubtful  whether  Jesus 
would  wish  to  converse  with  Gevitiks, 
and  chose  to  consult  with  Andrew  about 
it.  IT  Tell  Jesus.  Whether  the  Greeks 
were  with  them  cannot  be  determined. 
From  the  following  discourse  it  would 
seem  probable  that  they  were.  Or  at 
least,  that  Jesus  admitted  them  to  his 
presence,  and  declared  the  discourse  to 
them. 

23.  The  hour  is  come.  The  time  is 
come.  The  word  hour  hterally  means 
a  twelfth  part  of  the  day.  But  it  also  is 
used  to  denote  a  brief  period,  and  a 
fxed,  definite,  determined,  time.  It  is 
used  in  this  sense  here.  The  appointed, 
fixed  time  is  come — that  is,  is  so  near 
at  hand,  that  it  may  be  said  to  he  come. 
^  The  Son  of  man.  This  is  the  favor- 
ite title  which  Jesus  gives  to  himself, 
denoting  his  union  with  man,  and  the 
interest  he  felt  in  his  welfare.  The 
title  is  used  here  rather  than  "  the  Son 
of  God,"  because  as  a  man  he  had  been 
humble,  poor,  and  despised,  but  the 
time  had  come  when,  as  a  man,  he  wa« 
to  receive  the  appropriate  honors  of  the 


A.D.33.] 


CHAPTER  XII. 


819 


•24  Verih'-,  verily,  I  saj'^  unto  you, 
•  Except  a  corn  of  wheat  fall  into 
the  around  and  die,  it  abideth  alone ; 
but  if  it  die,  it  bring-eth  forth  much 
fruit. 

a  1  Cor.l5.3C.  b  Matt.10.39,  16.25.  Mar. 
S.35.     Lu.9.24.  17.33. 


Messiah.  ^  Be  glorified.  Be  honored 
m  an  appropriate  way.  That  is,  by  the 
testimony  which  God  would  give  to  him 
at  his  death,  by  his  resurrection,  and  by 
his  ascension  to  glory.  See  ch.  vii.  39. 
■24.  Verily,  verily.  An  expression 
denoting  the  great  importance  of  what 
he  was  about  to  say.  We  cannot  but 
admire  the  wisdom  by  which  he  intro- 
duces the  subject  of  his  death.  They 
had  seen  his* triumph.  They  supposed 
he  was  about  to  estabhsh  his  kingdom. 
He  told  them  that  the  time  had  come  in 
which  he  v/as  to  be  glorified  ;  but  not 
in  the  manner  in  which  they  expected. 
It  was  to  be  by  his  death.  But  as  they 
would  not  at  once  see  how  this  could 
be ;  as  it  would  appear  to  dash  their 
hopes,  he  takes  occasion  to  illustrate  it 
by  a  beautiful  comparison.  All  the 
beauty  and  richness  of  the  harvest  re- 
sults from  the  fact  that  the  grain  had 
died.  If  it  had  not  died  it  would  never 
have  germinated,  or  produced  the  glory 
of  the  yellow  harvest.  So  with  him. 
By  this  he  still  keeps  before  them  the 
truth  that  he  was  to  be  glorilied,  but  he 
delicately,  and  beautifully  introduces 
The  idea  still  that  he  must  die.  IT  A 
corn.  A  grain.  ^  Of  wheat.  Any  kind 
of  grain  —  v.'heat,  barley,  &.c.  The 
word  includes  all  grain  of  this  kind.  "^ 
J7ito  the  ground.  Be  buried  in  the  earth 
so  as  to  be  accessible  by  the  proper 
moisture.  ^  And  die.  The  whole  body, 
or  substance  of  the  grain,  except  the 
germ,  dies  in  the  earth,  or  is  decom- 
posed, and  this  decomposed  substance 
constitutes  the  first  nourishment  of  the 
tender  germ — a  nutriment  wonderfully 
adapted  to  it,  and  fitted  to  nourish  it 
until  it  becomes  \'igorous  enough  to  de- 
rive its  support  entirely  from  the  ground. 
In  this  God  has  shown  his  wisdom  and 
goodness.  No  one  thing  could  be  more 
evidently  fitted  for  another  than  this 
provision  made  in  the  grain  itself  for  the 
future  wants  of  the  tender  germ.  IT 
Ayidetk  alone.  Produces  no  fruit.  It 
remains  without  producing  the  rich  and 
beautiful  harvest.     So  Jesus  intimates 


25  He ''  that  loveth  his  life,  shall 
lose  it ;  and  he  that  hateth  his  life 
in  this  world,  shall  keep  it  unto  life 
eternal. 

2u  If  '^  any  man  serve  me.  let  hini 

c  Lu.6.46.  c.14.15.    1  Jno.5.3. 


that  it  was  only  by  his  death  that  he 
would  be  glorified  in  the  salvation  of 
men,  and  in  the  honors  and  rewards  of 
heaven.  Heb.  ii.  9.  "We  see  Jesus 
who  u-as  made  a  little  lower  than  the 
angels. /or  the  suife ring  of  death  crov/n- 
ed  with  glory  an^  honor."  Phil.  ii.  8,  9. 
"He  humbled  himself  and  became  obe- 
dient unto  death,  even  the  death  of  the 
cross ;  wherefore  God  hath  highly  ex- 
alted him,"  &c.  Heb.  xii.  2.  "  Who, 
for  the  glory  tliat  was  set  before  him, 
endiu-ed  the  cross,  despising  the  shame, 
and  is  set  down  at  the  right  hand  of 
the  throne  of  God."     Eph.  i.  20— 23. 

25.  He  that  loveth  his  life,  &c.  This 
was  a  favorite  principle,  a  sort  oi  axiom 
vi'ith  the  Lord  Jesus,  which  he  applied 
to  himself  as  well  as  to  his  followers. 
See  Note,  Matt.  x.  39.    Luke  ix.  24. 

26.  Serve  me.  Will  be  my  disciple. 
Or  will  be  a  Christian.  Perhaps  this 
was  said  to  inform  the  Greeks  (ver.  20.) 
of  the  nature  of  his  religion.  ^  Let  him 
follow  me.  Let  him  imitate  me ;  do 
what  I  do ;  bear  what  I  bear,  and  love 
what  I  love.  He  is  discoursing  here 
particularly  of  his  own  sufferings  and 

I  death  ;  and  this  passage  has  reference. 

I  therefore,  to  calamity  and  persecution. 
'  You  see  me  triumph.  You  see  me 
enter  Jerusalem.  And  you  supposed 
that  my  kingdom  was  to  be  set  up 
without  opposition  or  calamhi^.  But  it 
is  not.  I  am  to  die.  And  if  you  will 
serve  me,  you  must  follow  me  even  in 
these  scenes  of  calamity ;  be  willing  to 
endure  trial  and  to  bear  shame,  looking 
for  future  reward.'  '^  Where  I  am. 
See  ch.  xiv.  3  ;  xvii.  24.  That  ^s,  he 
shall  be  in  heaven — where  the  Son  of 
God  then  was  in  his  divine  nature,  and 
where  he  would  be  as  the  glorified  Mes- 
siah, See  Note  on  John  iii.  13.  The 
natural  and  obvious  meaning  of  the  ex- 
pression, "  I  am,"  implies  that  he  was 
then  in  heaven.  The  design  of  this 
verse  is  to  comfort  them  in  the  midst 
of  persecution  and  trial.  They  were  to 
follow  him  to  any  calamity  ;  but  as  he 
was  to  be  glorified  as  the  result  of  his 


S20 


JOHN. 


[A.D.  33 


follow  me ;  and  where  *  I  am,  there 
shall  also  my  servant  be  :  if  *  any 
man  serve  me,  him  will  my  Father 
honour. 

27  Now  *  is  my  soul  troubled  ; 
and  what  shall  I  say  ?  Father,  save 
a  c. 14.3.    17.24.      1  Th.4.17.        6  1  Sa.2.30. 
rr.27.18. 


sufferings,  so  they  also  were  to  look  for 
their  reward  in  the  kingdom  of  heaven. 
Rev.  iii.  21,  "  To  him  that  overcometh 
vnW  I  give  to  sit  with  me  on  my 
throne." 

27.  Trembled.  The  mention  of  his 
death  brought  before  him  its  approach- 
ing horrors  ;  its  pains  ;  its  darkness  ; 
its  unparalleled  woes.  Jesus  was  full 
of  acute  sensibility,  and  his  human  na- 
ture shrunk  from  the  scenes  through 
which  he  was  to  pass.  See  Luke  xxiii. 
41—44.  IT  JVhat  shall  I  do?  This  is 
an  expression  denoting  intense  anxiety 
and  perplexity.  As  if  it  were  a  subject 
of  debate  whether  he  could  bear  those 
sufferings ;  or  whether  the  work  of 
man's  redemption  should  be  abandon- 
ed, and  he  should  call  upon  God  to 
save  him.  Blessed  be  his  name  that 
he  was  wiUing  to  endure  these  sorrows, 
and  did  not  forsake  man  when  he  was 
so  near  being  redeemed.  On  the  de- 
cision of  that  moment — the  fixed  and 
unwavering  purpose  of  the  Son  of  God 
— depended  man's  salvation.  If  Jesus 
had  forsaken  his  purpose  then,  all  would 
have  been  lost.  ^  Father  save  me.  This 
ought  undoubtedly  to  have  been  read 
as  a  question,  '  shall  I  say.  Father  save 
me  ?'  Shall  I  applv  to  God  to  rescue 
me  ?  Or  shall  1  go  forward  to  bear 
these  trials  ?  As  it  is  in  our  translation 
it  represents  him  as  actually  offering 
the  prayer,  and  then  checking  himselt. 
I'he  Greek  will  bear  either  interpre- 
tation. This  whole  verse  is  full  of 
deep  feeling  and  anxiety.  Compare 
Matt.  xxvi.  3S.  Luke  xii.  50.  1i  ThU 
hour.  These  calamitirs.  The  word 
hour  here  doubtless  has  reference  to 
his  approaching  sufferings — the  appoint- 
ed h(mT  for  him  to  sufier.  Shall  I  ask 
my  Father  to  save  me  from  this  hour, 
i.  c.,  from  these  approaching  sufferings  ? 
1  hat  it  might  have  been  done,  see  Matt, 
xxvi.  .53.  11  But  for  this  cause.  That 
13,  to  suffer  and  die.  As  this  was  the 
design  of  his  coming;  as  he  did  it  de- 
liberately ;  as  the  salvation  of  the  world 


me  from  this  hour :  but  ''  for  thia 
cause  came  I  unto  this  hour. 

28  Father,  glorify  thy  name. 
Then  came  there  a  voice  *  from 
heaven,  saying.,  I  have  both  glori- 
fied z7,  and  will  glorify  it  again. 

c  Matt.2G.38,39.  Lu.12.50.  c.13.21.  d  c. 
18.37.      e  Matt.3.17. 

depended  on  it,  he  felt  that  it  would 
not  be  proper  to  pray  to  be  dehvered 
from  it.  He  came  to  suffer,  and  he  sub- 
mitted to  it.     See  Luke  xxiii.  42. 

28.  Glorifif  thy  name.  The  meaning 
of  this  expression  in  this  connexion  is 
this  :  "*  I  am  wiUing  to  bear  any  trials. 
I  will  not  shrink  trom  any  sufferings 
Let  thy  name  be  honored — let  thy  cha- 
racter, wisdom,  goodness,  and  plans  of 
mercy  be  manitested,  and  promoted, 
whatever  sufferings  it  may  cost  me. 
Thus  Jesus  showed  us  that  God's  glory 
is  to  be  the  great  end  of  our  conduct, 
and  that  we  are  to  seek  that,  whatever 
sufferings  it  may  cost  us.  "a  I  have  both 
glorified  it.  The  word  it  is  not  here 
lu  the  original.  But  it  is  not  improperly 
supplied  by  the  translators.  There  can 
be  no  doubt  that  when  God  says  here 
that  he  had  glorified  his  name,  he  refers 
to  what  liad  been  done  by  Christ,  and 
that  this  was  to  be  understood  as  an 
attestation  that  he  attended  him,  and 
approved  his  work.  See  ver.  30.  He 
had  honored  his  name  by  the  pure  in- 
structions which  he  had  given  to  man 
through  him ;  by  his  power  displayed 
in  miracles ;  by  his  proclaiming  his 
mercy  through  him ;  by  his  appointing 
him  to  be  the  Messiah,  &c.  IT  Will 
glorify  it  again.  By  the  death,  the 
resurrection,  and  ascension  of  his  Son ; 
and  by  extending  the  blessings  of  the 
gospel  among  all  nations.  It  was  thus 
that  he  sustained  his  Son  in  view  of  ap- 
proaching trials.  And  we  may  learn, 
1st.  That  God  will  minister  grace  to  us 
in  the  prospect  of  suffering.  2d.  That 
the  fact  that  God  will  be  honored  by 
our  afflictions  should  make  us  willing 
to  bear  them.  3d.  That  whatever  was 
done  by  Christ  tended  to  honor  the 
name  of  God.  This  was  what  he  had 
in  view.  He  lived,  and  suffered  not 
for  himself,  but  to  glorify  God  in  the 
salvation  of  men. 

29.  The  peofle..  A  part  of  the  people. 
IT  It  thundered.  ,  THe  unexpected  sound 
of  the  voice  would  confound  and  amaze 


A.  D.  33.J 


CHAPTER  XII. 


321 


29  The  people  therefore  that 
stood  by  and  heard  z7,  said  that  it 
thundered  :  others  said,  An  angel 
spake  to  him. 

30  Jesus  answered  and  said,  This 
voice  came  not  because  of  me,  but 
■  for  your  sakes. 

___^ a  c.11.42. 

them.  And  though  there  is  no  reason 
to  doubt  that  the  words  were  spoken 
distinctly  (Matt.  iii.  17),  yet  some  of  the 
people,  eitlier  from  amazement  or  envy, 
would  suppose  this  was  a  mere  natural 
phenomenon.  ^  An  angel  spake.  It 
was  the  opinion  of  many  of  the  Jews 
that  God  did  not  speak  to  men  except 
by  the  ministry  of  angels.  Heb.  ii.  2. 
"  The  word  spoken  by  angels.^ ^  Gal. 
iii.  19.  "  It  was  ordained  by  angels  in 
the  hand  of  a  mediator." 

30.  Not  because  of  me.  Not  to 
strengthen  or  confirm  me  ;  not  that  I 
had  any  doubts  about  my  course,  or 
any  apprehension  that  God  would  not 
approve  me  and  glorify  his  name.  IT  For 
your  sakes.  To  give  you  a  striking, 
and  indubitable  proof  that  I  am  the 
Messiah ;  that  you  may  remember  it 
when  I  am  departed,  and  be  yourselves 
comforted,  supported,  and  saved. 

31.  Now  is  the  judgment  of  this  world. 
Greek,  "  Crisis."  This  expression 
doubtless  has  reference  to  his  approach- 
ing death ;  and  whatever  he  means  by 
judgment  here  relates  to  something 
that  was  to  be  accomplished  by  that 
death.  It  cannot  mean  that  then  was 
to  be  the  time  in  which  the  world  was 
to  be  finally  judged,  for  he  says  that  he 
did  not  come  then  to  judge  the  world 
(eh.  xii.  47  ;  viii.  15) ;  and  he  has  clearly 
declared  that  there  shall  be  a  future 
day  when  he  will  judge  all  mankind. 
The  meaning  of  it  may  be  thus  ex- 
pressed. '  Now  is  approaching  the  de- 
cisive scene,  the  eventful  period  —  the 
crisis  —  when  it  shall  be  determined 
who  shall  rule  this  world.  There  has 
been  a  long  conflict  between  the  pow- 
ers of  fight  and  darkness  —  between 
God  and  the  Devil.  Satan  has  so 
effectually  ruled,  that  he  may  be  said 
to  be  the  prince  of  this  world.  But  my 
approaching  death  will  destroy  his  king- 
dom ;  will  break  down  his  power  ;  and 
will  be  the  means  of  setting  up  the  king- 
dom of  God  over  man.'  The  death  of 
Christ  was  to  be  the  most  grand  and 


31  Now  is  the  judgment  of  this 
world  :  now  shall  ^  the  prince  of  this 
world  be  cast  out. 

32  And  I,  if  1  be  lifted  =  up  from 
the  earth,  will  draw  all  ^  men  unto 
me. 

&Lu. 10.18.  c.16.11.  Ac.26.18.  Ep.2.2.  c  c. 
8.28.      d  Ro.5.18. 


effectual  of  all  means  that  could  be 
used  to  establish  the  authority  of  the 
law,  and  government  of  God,  Rom. 
viii.  3,  4.  This  it  did,  by  showing  th« 
regard  God  had  to  his  law ;  by  showing 
his  hatred  of  sin,  and  presenting  the 
strongest  motives  to  induce  man  to 
leave  the  service  of  Satan  ;  by  securing 
the  influences  of  the  Holy  Spirit ;  and 
by  his  putting  forth  his  own  direct  pow- 
er in  the  cause  of  virtue  and  of  God. 
The  death  of  Jesus  was  the  determin- 
ing cause,  the  grand  crisis,  the  concen- 
tration of  all  that  God  had  ever  done, 
or  ever  will  do,  to  break  down  the 
kingdom  of  Satan,  and  set  up  his  pow- 
er over  man.  Thus  was  fulfilled  the 
prediction  (Gen.  in.  15),  "I  will  put 
enmity  between  thee  and  the  woman, 
and  between  thy  seed  and  her  seed :  it 
shall  bruise  thy  head,  and  thou  shall 
bruise  his  heel."  1i  Now  shall  the  prince 
of  this  world.  Satan,  or  the  devil.  Ch. 
xiv.  30;  xvi.  11.  He  is  also  called  the 
god  of  this  world.  2  Cor.  iv.  4.  Eph. 
vi.  12.  "The  rulers  of  the  darkness 
of  this  world,"  i.  e.,  the  rulers  of  this 
dark  world  —  a  well-known  Hebraism. 
He  is  also  called  "the  prince  of  the 
power  of  the  air,  the  spirit  that  now 
worketh  in  the  children  of  disobe- 
dience." Eph.  ii.  2.  All  these  names 
are  given  him  from  the  influence  or 
power  which  he  has  over  the  men  of 
this  world,  because  the  great  mass  of 
men  have  been  under  his  control,  and 
subject  to  his  will.  H  Be  cast  out.  His 
kingdom  shall  be  destroyed.  His  em- 
pire shall  come  to  an  end.  It  does  not 
mean  that  then  his  reign  over  all  men 
should  entirely  cease,  but  that  then 
would  be  the  crisis,  the  grand  conflict, 
in  which  he  should  be  vanquished,  and 
from  that  time  his  kingdom  begin  to 
decfine,  until  it  should  finally  cease, 
and  then  be  free  altogether  from  hi? 
dominion.  See  Luke  x.  18.  Col.  i 
18—20.  Acts  xxvi.  18.  1  Cor,  xv.  25. 
2(3.  Rev.  XX.  14. 
32.  Be  lifted  up.    See  ch.  iii.  14  ;  viii 


322 


JOHN, 


[A.  D.  33 


33  (This  he  said,  sig-nifying  * 
what  death  he  should  die.) 

34  The  people  answered  him, 
We  have  heard  ^  out  of  the  law  '^ 
that  Christ  abideth  for  ever  :  and 
how  say  est  thou,  The  Son  of  man 
must  be  lifted  up  1  who  is  this  Son 
of  man  1 


a  c.18.32. 
e  Ro.5.18. 


i  Ps. 89.30,37.    110.4. 


28.  ^  Will  dratv.  Ch.  vi.  44.  The 
same  word  is  used  in  both  places.  IT  All 
men.  I  will  incline  all  kinds  of  men ; 
or  will  make  the  way  open  bj'^  the 
cross,  so  that  all  men  may  come.  I 
will  provide  a  way  which  shall  present 
a  strong  motive  or  inducement  —  the 
strongest  that  can  be  presented  to  all 
men  to  come  to  me. 
^34.  Out  of  the  law.  Out  of  the  Old 
Testament ;  or  rather  we  have  been  so 
taught  by  those  who  have  interpreted 
the  law  to  us.  H  That  Christ.  That 
<Ae  Messiah.  ^  Abideth  for  ever.  Will 
remain  for  ever,  or  will  live  for  ever. 
The  doctrine  of  many  of  them  certainly 
was  that  the  Messiah  would  not  die : 
that  he  would  reign  as  a  prince  for  ever 
over  the  people.  This  opinion  was 
founded  on  such  passages  of  scripture 
as  these:  Ps.  ex.  4.  "Thou  art  a 
priest  for  ever."  Dan.  ii.44;  viii.  13, 
14.  In  the  interpretation  of  these  pas- 
sages they  had  overlooked  such  places 
as  Isa.  liii.  Nor  did  they  understand 
how  the  fact  he  should  reign  fur  ever, 
could  be  reconciled  with  the  idea  of  his 
death.  To  us,  who  understand  that 
his  reign  does  not  refer  to  a  temvoral, 
an  earthly  kingdom,  it  is  easy,  '^f  Hoio 
say  est  thou,  &c.  We  have  understood 
by  the  Son  of  man,  the  same  as  the 
Messiah,  and  that  he  is  to  reign  for 
ever.  How  can  he  be  put  to  death  ? 
li"  Who  is  this  Son  of  man  ?  '  The  Sou 
of  man  tve  understand  to  be  the  Mes- 
siah spoken  of  by  Daniel,  who  is  to 
reign  lor  ever.  To  him,  there ibre,  you 
cannot  refer  when  you  say  that  he  must 
be  hfted  up,  or  nmst  die.  Who  is  it — 
what  other  So?i  of  m.an  is  referred  to  but 
the  Messiah?'  Either  ignorantly,  or 
wilfully,  they  suppo.'^ed  he  reierred  to 
some  one  else  than  the  Messiah. 

35.  The  light  with  you.  Jesus  did  not 
reply  directly  to  their  question.  He 
saw     hat    they  were   offended    by  the 


35  Then  Jesus  said  unto  them 
Yet  a  little  while  is  the  light  '^  with 
you.  *  Walk  w^hile  ye  have  the 
light,  lest  darkness  come  upon  you : 
for  he  f  that  walketh  in  darkness, 
knoweth  not  whither  he  goeth. 

36  While  ye  have  light,  believe 
in  the  light,  that  ye  may  be  s  the 

«fc.8.12.      cJer.13.16.     /ell. 10.       ^  Ep. 

5.8. 


mention  of  his  death,  and  he  endeavor- 
ed to  arrive  at  the  same  thing  indirectly. 
He  tells  them,  therefore,  that  the  light 
would  be  with  them  a  httle  while,  and 
that  they  ought  to  improve  the  opportu- 
nity while  they  had  it,  to  listen  to  big 
instructions,  to  inquire  with  candor,  and 
thus  to  forsake  their  false  notions  re- 
specting the  Messiah.  H  The  light.  Ch. 
i.  4.  It  is  probable  that  they  understood 
this  as  denoting  the  Messiah.  Seech, 
viii.  12.  "I  am  the  light  of  the  world." 
Ch.  ix.  4.  'S  Walk,  &c.  Ch.  xi.  9. 
Whatever  you  have  to  do,  do  it  while 
you  enjoy  this  light.  Make  good  use  of 
your  privileges  before  they  are  removed. 
That  is,  while  the  Messiah  is  with  you, 
avail  yourselves  of  his  instructions, 
and  learn  the  way  to  life.  '^  Lest  dark 
ness.  Lest  God  should  take  away  all 
your  mercies  ;  remove  all  light  and  in- 
struction from  you,  and  leave  you  to  ig- 
norance, blindness  and  wo.  This  was 
true  that  darkness  and  calamity  were  to 
come  upon  the  Jewish  people  when  the 
Messiali  was  removed  ;  and  it  is  also 
true  that  God  leaves  a  sinner  to  dark- 
ness and  misery  when  he  has  long  re- 
jected the  gospel.  IT  For  he,  &,c.  See 
ch.  .\i.  10. 

3ii.  M'hile  ye  liaie  light.  This  impU- 
ed  two  things,  1st.  That  he  was  the  light, 
or  was  the  Messiah.  2d.  That  he  was 
soon  to  be  taken  away  by  death.  In 
this  manner  he  answered  their  question 
not  directly,  but  in  a  way  lo  convey  the 
truth  to  their  minds,  and  at  the  same 
time  to  administer  to  them  useful  adino- 
lution.  Jesus  never  aroused  the  preju- 
dices of  men  unnecessarily,  yet  he  never 
shrank  from  declaring  to  them  the  truth 
i/i  some  wai/,  however  unpalatable  it 
inight  l)e.  1l  Believe  in  the  light.  That 
is,  in  the  Messiah,  who  is  the  light  of 
the  world.  ^  That  ye  may  be  children, 
&.C.  That  ye  may  be  the  friends  and 
t<>! lowers  of  the  Messiah.     Note,  Matt. 


A.  D.  33.] 


CHAPTER  XII. 


children   of  light.      These   things  [      38  That  the  saying  of  Esaias  the 
spake  Jesus,  a'ld  departed,  and  did  j  prophet  might  be   fulfilled,  which 


hide  himself  from  them. 

37  But  though  he  had  done  so 
many  mira*  les  before  them,  yet 
they  believed  not  on  him  : 


i.  1.  See  John  viii,  12.  Eph.  v.  8. 
"  Now  are  ye  light  in  the  Lord,  walk  as 
children  of  light."  '^  Did  hide  himself 
from  them.  Ch.  viii.  59.  He  went  out 
to  Bethany,  where  he  commonly  passed 
the  night.     Luke  xxi.  37. 

37.  So  many  miracles.  This  does  not 
refer  to  any  miracles  wrought  on  this 
occasion,  but  to  all  his  miracles  wrought 
in  view  of  the  nation,  in  healing  the  sick, 
opening  the  eyes  of  the  bhnd,  raising 
the  dead,  (fcc.  John  here  gives  the 
summary  or  the  result  of  all  his  works. 
Though  Jesus  had  given  the  most  un- 
deniable proof  of  his  being  the  Messiah, 
yet  the  nation  did  not  believe  on  him. 
tT  Before  them.  Before  the  Jewish  na- 
tion. Not  in  the  presence  of  the  peo- 
ple whom  he  was  then  addressing,  but 
before  the  Jewish  people.  ^  They  be- 
lieved not.  The  Jewish  nation  did  not 
believe  as  a  natioji,  but  rejected  him. 

38.  The  saying.  The  it'ori  of  Isaiah, 
or  that  which  Isaiah  predicted.  This 
occurs  in  Isaiah  liii.  1.  IT  Might  be  ful- 
filled. That  the  same  effect  should  oc- 
cur as  did  in  the  time  of  Isaiah.  This 
does  not  mean  that  the  Pharisees  reject- 
ed Christ  in  order  that  the  prophecy  of 
Isaiah  should  be  fulfilled,  but  that  by 
their  rejection  of  him  the  same  thing  had 
occtirred  which  took  place  in  the  time 
of  Isaiah.  His  message  was  despised 
by  the  nation,  and  he  himself  put  to 
death.  And  it  was  also  true — by  the 
same  causes,  by  the  same  nation — that 
the  same  gospel  message  was  rejected 
by  the  Jews  in  the  time  of  Christ.  The 
same  language  of  the  prophet  would 
express  both  events,  and  no  doubt  was 
intended  by  the  Holy  Spirit,  to  mark 
both  events.  In  this  way  it  was  com- 
pletely fulfilled.  See  Notes  on  Isa.  liii. 
1.  ^  Our  report.  Literally,  by  report 
is  meant  "  what  is  heard."  Our  speech, 
our  message.  That  is,  few  or  none 
have  received  the  message.  The  form 
of  the  question  is  an  emphatic  way  of 
saying  that  it  was  rejected.  It^  The  arm 
of  the  Lord.  The  arm  is  a  symbol  of 
pov,-er,  as  it  is  the  instrument  by  which 


he  spake,  "  Lord,  who  hath  believed 
our  report  1  and  to  whom  hath  the 
arm  of  the  Lord  been  revealed  ] 
39  Therefore  they  could  not  be- 

a  Is.53.1. 


we  execute  our  purposes.  It  is  put  for 
the  power  of  God.  Isa.  li.  9 ;  lii.  10. 
Thus  he  is  said  to  have  brought  out  the 
children  of  Israel  from  Egypt,  with  a 
high  arm  ;  that  is,  with  great  power.  It 
hence  means  God's  power  in  defending 
his  people  ;  in  overcoming  his  enemies ; 
and  in  saving  the  soul.  In  this  place, 
it  clearly  denotes  the  power  displayed 
by  the  miracles  of  Christ.  ^  Reveal- 
ed. Made  known,  seen,  understood. 
Though  the  power  of  God  was  display- 
ed, yet  the  people  did  not  see  and  un- 
derstand it. 

39.  They  could  not.  See  Mark  vi.  5. 
"  He  could  there  do  no  mighty  works," 
&c.  The  words  can  and  could  are  often 
used  in  the  Bible  to  denote  the  exist- 
ence of  such  obstacles  as  to  make  a  re- 
sult certain,  or  affirming  that  while  one 
thing  exists,  another  thing  cannot  fol- 
low. Thus,  John  v.  44,  "  How  can  ye 
believe  who  receive  honor  one  of  an 
other."  That  is,  while  this  propensity 
to  seek  for  honor  exists,  it  will  effectu- 
aUy  pre\'ent  your  believing.  Thus,  Gen. 
xxxvii.  4,  the  brethren  of  Joseph  "  could 
not  speak  peaceably  with  him."  That 
is,  while  their  hatred  continued  so 
strong,  the  other  result  would  follow. 
See  also  Matt.  xii.  34.  Rom.  viii.  7. 
John  vi.  60.  Amos  iii.  3.  In  this  case, 
it  means  that  there  was  some  obstacle 
or  difficulty  that  made  it  certain  that 
while  it  existed,  they  would  not  believe. 
What  that  was,  is  stated  in  the  next 
verse,  and  while  that  blindness  of  mind, 
and  that  hardness  of  heart  existed,  it 
was  impossible  that  they  should  believe, 
for  the  two  things  were  incompatible. 
But  this  determines  nothing  about  their 
power  of  removing  that  blindness,  or 
of  yielding  their  heart  to  the  gospel.  It 
simply  affirms  that  while  one  exists  the 
other  cannot  follow.  Chrysostom  and 
Augustine  understand  this  o(  a.  moral  m- 
ability,  and  not  of  any  natural  wan* 
of  power.  "  They  could  not,  because 
thev  would  not."  Chrysostom  in  loco. 
So  'on  Jer.  xiii.  23.  Can  the  Ethiopian 
change  his  skin,  <^c.  he  says,  ••heaoea 


824 


JOHN, 


[A.  D.  33 


lieve,   because  that   Esaias   said  ° 
again, 

40  He  hath  blinded  their  eyes, 
and  hardened  their  heart ;  that  they 
should  not  see  with  their  eyes,  nor 

a  Is.6.9,10. 

not  say  it  is  impossible  for  a  wicked 
man  to  do  well,  but  because  they  will 
not,  therefore  they  cannot.''''  Augustine 
Bays  on  this  place,  "  If  I  be  asked  why 
they  could  not  believe  ?  I  answer  with- 
out hesitation,  because  they  would  not : 
because  God  foresaw  their  evil  will,  and 
he  announced  it  beforehand  by  the 
prophet."  '^  Said  again.  Isa.  vi.  9,  10. 
40.  He  hath  blinded  their  eyes.  The 
expression  in  Isaiah  is,  "  Go,  make  the 
heart  of  this  people  fat,  and  shut  their 
eyes."  That  is.  go  and  proclaim  truth 
to  them — truth  that  will  result  in  blind- 
ing their  eyes.  Go  and  proclaim  the 
law  and  the  will  of  God,  and  the  effect 
will  he,  owing  to  the  hardness  of  their 
heart,  that  their  eyes  will  be  bUnded 
and  their  hearts  hardened-  As  God 
knew  that  this  xcould  be  the  result ;  as 
it  was  to  be  the  effect  of  the  message, 
his  commanding  Isaiah  to  go  and  pro- 
claim it,  was  the  same  in  effect,  or  in 
the  result  as  if  he  had  commanded  him 
to  blind  their  eyes,  and  harden  their 
hearts.  It  is  this  effect,  or  result,  to 
which  the  Evangehst  refers  in  this  place. 
He  states  that  God  did  it ;  that  is,  he 
did  it  in  the  manner  mentioned  in  Isaiah, 
for  we  are  hmited  to  that  in  our  inter- 
pretation of  the  passage.  In  that  case 
it  is  clear  that  the  mode  specified  is  not 
a  direct  agency  on  the  part  of  God  in 
bhnding  the  mind  —  which  we  cannot 
reconcile  with  any  just  notions  of  the 
divine  character  —  but  in  suffering  the 
truth  to  produce  a  regular  effect  on  sinful 
minds,  without  putting  forth  any  posi- 
tive supernatural  influence  toprevc7it  it. 
The  effect  of  truth  on  such  minds  is  to 
irritate,  to  enrage,  and  to  harden,  unless 
counteracted  bv  the  grace  of  God.  See 
Rom.  vii.  8,  9,  11.  2  Cor.  ii.  15,  16. 
And  as  God  knew  this,  and  knowing  it, 
still  sent  the  message,  and  suffered  it  to 
produce  the  regular  effect,  the  Evange- 
list says,  "  Aehath  olinded  their  minds," 
thus  retaining  the  substance  of  the  pas- 
sage in  Isaiah  without  quoting  the  pre- 
cise language.  But  in  proclaiming  the 
truth  there  was  nothing  torong  on  the 
part  of  God,  or  of  Isaiah  ;  nor  is  there 


understand  with  their  heart,  and  be 
converted,  and  I  should  heal  them. 
41  These  things  said  Esaias, 
when  ^  he  saw  his  glory,  and  spake 
of  him  : 

ft  Is.6]. 


any  indication  that  God  was  unwilling 
that  they  should  beheve  and  be  saved! 
^  That  they  should  not  see,  &lc.  This 
does  not  mean  that  it  was  the  design  of 
God  that  they  should  not  be  converted, 
but  that  it  was  the  effect  of  their  reject- 
ing the  message.  See  Note  on  Matt. 
xiii.  14,  15. 

41.  When  he  saw  his  glory.  Isa.  vi. 
1 — 10.  Isaiah  saw  the  Lord  (in  Hebrew, 
Jehovah)  sitting  on  a  throne,  and  sur- 
rounded with  the  seraphim.  This  is, 
perhaps,  the  only  instance  in  the  Bible  in 
which  Jehovah  is  said  to  have  been  seen 
by  man  ;  and /or  this,  the  Jews  affirm 
that  Isaiah  was  put  to  death.  God  had 
said  (Ex.  xxxiii.  20.),  "  no  man  shall  see 
me  and  live,"  and  as  Isaiah  affirmed 
that  he  had  seen  Jehovah,  the  Jews, 
for  that  and  other  reasons,  put  him  to 
death  by  sawing  him  asunder.  See  in- 
troduction to  Isaiah,  §2.  In  the  pro- 
phecy, Isaiah  is  said  expressly  to  have 
seen  Jehovah.  Ver.  1.  and  in  ver.  5; 
"  Mine  eyes  have  seen  the  King  Jeho- 
vah of  hosts."  By  his  glory  is  meant 
the  manifestation  of  him,  the  shechinah, 
or  visible  cloud  that  was  a  represents 
tion  of  God,  and  that  rested  over  the 
mercy-seat.  This  was  regarded  as  cjque- 
valent  to  seeing  God ;  and  John  hore 
expressly  appUe^  this  to  the  Lord  J'jsus 
Christ.  For  he  is  not  affirming  thdt  the 
people  did  not  believe  in  God,  hut  is 
assigning  the  reason  why  they  believed 
not  on  Jesus  Christ  as  the  Messiah. 
The  whole  discourse  and  iHustration 
has  respect  to  the  Lord  Jesus,  and  the 
natural  construction  of  the  passage  re- 
quires us  to  refer  it  to  \\\cv..  Jolm  af- 
firms that  it  was  the  glory  of  the  Mes- 
siah that  Isaiah  saw,  and  yet  Isaiah  af- 
firms that  it  was  Jehovah.  And  from 
this,  the  inference  is  irresistible  thai. 
John  regarded  Jesus  as  the  Jehovah, 
whom  Isaiah  saw.  The  name  Jehovah 
is  never  in  the  scriptures  applied  to  a 
man,  or  an  angel,  or  to  any  creature. 
It  is  the  peculiar,  incommunicable  name 
of  God.  So  great  was  the  reverence 
of  the  Jews  for  that  name  that  they 
would  not  even  pronounce  it.  This  pas 


A.  D.  33.] 


CHAPTER  XII. 


325 


42  Nevertheless,  among  the  chief 
rulers  also  many  believed  on  him, 
but  "  because  of  the  Pharisees  they 
did  not  confess  him^  lest  they  should 
be  put  out  of  the  synacrogue  : 

43  For  ^  they  loved  the  praise 
of  men  more  than  the  praise  of 
God. 

44  Jesus   cried  and   said,   He  '^ 


a  c.9.22. 


6C.5.44.   Ro.2.29. 


sage  is,  therefore,  conclusive  proof  that 
Christ  is  equal  with  the  Father.  IF  Spake 
of  him.  Of  the  Messiah.  The  connex- 
ion requires  this  interpretation. 

42.  The  chief  rulers.  Some  of  the 
members  of  the  Sanhedrim.  ^  Because 
of  the  Pharisees.  The  Pharisees  were 
a  majority  of  the  council.  ^  Put  out  of 
the  synagogue.  Excommunicated.  See 
Note,  ch.  ix.  22. 

43.  The  praise  of  men.  The  appro- 
bation of  men.  It  does  not  appear  that 
they  had  a  living  active  faith,  but  that 
they  were  convinced  in  their  understand- 
ing that  he  was  the  Messiah.  They  had 
that  kind  of  faith  which  is  so  common 
among  men  —  a  speculative  acknow- 
ledgment that  religion  is  true  ;  but  an 
acknowledgment  which  leads  to  no 
self-denial,  which  shrinks  from  the  ac- 
tive duties  of  piety,  and  fears  man  more 
than  God.  True  faith  is  active.  It  over- 
comes the  fear  of  man.  It  prompts  to 
self-denying  duties.  Heb.  xi.  Neverthe- 
less, it  was  no  unimportant  proof  that 
Jesus  was  the  Messiah,  that  aiiy  part 
of  the  Great  Council  of  the  Jews  were 
even  speculatively  convinced  of  it.  And 
it  shows  that  the  evidence  could  not 
have  been  slight  when  it  overcame  their 
prejudices  and  pride,  and  constrained 
them  to  admit  that  the  lowly  and  poor 
man  of  Nazareth  was  the  long-expected 
Messiah  of  their  nation.  IT  Did  not  con- 
fess him.  Did  not  openly  avow  their 
belief  that  he  was  the  Messiah.  Two 
of  them,  however,  did  afterwards  evince 
their  attachment  to  him.  These  were 
Joseph  and  Nicodemus.  Ch.  xix.  38,  39. 
That  Joseph  was  one  of  them  appears 
from  Mark  XV.  43.     Luke  xxiii.  50,  51. 

44.  Jesus  cried,  and  said.  John  does 
not  say  where  or  when  this  was.  It  is 
probable,  however,  that  it  was  a  contin- 
uation of  the  discourse  recorded  in  verses 
30 — 36.  Jesus  saw  their  unbelief,  and 

Vol.  II.— 28 


that  believeth  on  me,  belie veth  not 
on  me,  but  on  him  that  sent  me. 

45  And  he  that  seeth  me,  seeth 
him  that  sent  me. 

46  I  **  am  come  a  lig"ht  into  the 
world,  that  vi^hosoever  believeth  on 
me  should  not  abide  in  darkness. 

47  And  if  any  man  hear  my 
words,  and  believe  not,  F judge  him 

c  Mar.9.37.  1  Pe.1.21.       d  c.1.5.  3.19. 


proceeded  to  state  the  consequence  ot 
believing  on  him,  and  of  rejecting  him 
and  his  message.  ^  Believeth  not  on  me. 
That  is,  not  on  me  alo7ie,  or  his  faith 
does  not  terminate  on  me.  Compare 
Matt.  X.  20.  Mark  ix.  37.  It  involves 
also  belief  in  him  that  sent  me.  Jesus 
uniformly  represents  the  union  between 
himself  and  God  as  so  intimate,  that 
there  could  not  be  faith  in  him  unless 
there  was  also  faith  in  God.  He  did  the 
same  works  (ch.  v.  17,  20,  36  ;  x.  25, 
37),  and  taught  the  very  doctrine  which 
God  had  commissioned  him  to  do.  Ch. 
viii.  38 ;  v.  30,  20—23. 

45.  Seeth  me,  &c.  This  verse  is  a 
strong  confirmation  of  his  equahty  willi 
God.  In  no  other  way  can  it  be  true 
that  he  who  saw  Jesus,  saw  him  that 
sent  him,  unless  he  were  the  same  m 
essence.  Of  no  man  could  it  be  affirm- 
ed that  he  who  saw  him,  saw  God.  To 
say  this  of  Paul  or  Isaiah  would  have 
been  blasphemy.  And  yet  Jesus  used 
this  language  familiarly  and  constantly. 
It  shows  that  he  had  a  consciousness 
that  he  was  divine,  and  that  it  was  the 
natural  and  proper  way  of  speaking 
when  speaking  of  himself.  Compare 
ch.  V.  17. 

46.  A  light  into  the  world.  Ch.  vir 
12:  i.  9  ;  iii.  19.  ^  Walk  in  darkness 
Ingress  and  dangerous  errors.  Dark 
ness  is  put  for  error,  as  well  as  for  sin 
John  iii.  19.  iJohni.  5.  It  is  also  usee 
to  denote  the  state  when  the  comforts  oi 
religion  are  withdrawn  from  the  soul 
Isa.  viii.  22.  Joel  ii.  2.  Isa.  ILx.  9 
John  viii.  12. 

47.  I  judgehimnot,  &c,  Ch.  viii.  15 
This  was  not  his  present  purpose  U> 
condemn  men.  He  would  come  to  con 
demn  the  guilty  at  a  future  time.  Ai 
present  he  came  to  save  them.  Hence 
he  did  not  now  even  pronounce  deci 
sively  on  the  condition  of  those  who  re 


826 


JOHN.  [A.  D  :i:t 


not :  for  I  came  "  not  to  judge  the 
world,  but  to  save  the  world. 

48  He  that  rejecteth  me,  and  re- 
ceiveth  not  my  words,  *  hath  one 
that  judgeth  him  :  the  word  that  1 
have  spoken,  the  same  shall  judge 
him  in  the  last  day. 

49  For  I  have  not  spoken  of  my- 
self; but  the  Father  which  sent  me, 
he  gave  me  a  commandment,  what 

oc.3.17.        6De.l8.19.   Lu.9.26. 


!  1  shor/.d  sav,  and  wna^  I   should 


jected  him,  but  still  gave  them  an  op- 
portunity to  be  saved. 

48.  He  that  rejecteth  me.  Luke  x.  16. 
The  word  reject  means  to  despise,  or  to 
refuse  to  receive  him.  11"  Hath  one.  That 
is,  he  needs  not  my  voice  to  condemn 
him.  He  will  carry  his  own  condemna- 
tion with  him,  even  should  I  be  silent. 
His  own  conscience  will  condemn  him. 
The  words  w'hich  I  have  spoken  will  be 
remembered,  and  will  condemn  him,  if 
there  were  nothing  farther.  From  this 
we  learn :  1st.  That  a  guilty  conscience 
needs  no  accuser.  2d.  That  the  words 
of  Christ,  and  the  messages  of  mercy 
which  the  sinner  has  rejected,  will  be 
remembered  by  him.  3d.  That  this  will 
be  the  source  of  his  condemnation.  This 
will  make  him  miserable  ;  and  there 
will  be  no  possibiUty  of  his  being  happy. 
4th.  That  the  conscience  of  the  sinner 
will  concur  with  the  sentence  of  Christ 
in  the  great  day,  and  that  he  will  go  to 
eternity  self- condemned.  It  is  this  which 
will  make  the  pains  of  hell  so  intolera- 
ble to  the  sinner.  5th.  The  word  that 
Christ  has  spoken,  the  doctrines  of  liis 
gospel,  and  the  messages  of  mercy,  will 
be  that  by  which  the  sinner  will  be 
judged  in  the  last  day.  Every  man  will 
be  judged  by  that  message,  and  the  sin- 
ner will  be  punished  according  to  the 
frequency  and  clearness  with  which  the 
rejected  message  has  been  presented  to 
his  mind.     Matt.  xii.  41. 

49.  Of  myself.     Ch.  vii.  16—18. 

50.  Is  life  everlasting.  Is  the  cause 
or  source  of  everlasting  life.  He  that 
obeys  the  commandment  of  God  shall 
obtain  everlasting  lite ;  and  this  is  his 
commandment,  that  we  believe  in  the 
name  of  his  only-begotten  .Son.  1  .John 
iii.  22.  We  see  here  the  reason  of  the 
earnestness  and  fidelity  of  the  Lord  .Je- 
sus. It  was  because  he  saw  that  eternal 
life  depended  on  the  faiiliful  preacliing 


50  And  I   know   that  his  com- 
mandment '^  is    life    everlasting 
whatsoever  I  speak  therefore,  even 
as  the  Father  said   unto  me,  so  I 
speak. 

CHAPTER  Xm. 

NOW  ^  before  the  feast  of  the 
passover,   when  Jesus  knew 
c  1  Jno.3.23.        d  Matt.26.2,&c. 

of  the  message  of  God.  He  therefore 
proclaimed  it  in  the  face  of  all  opposition, 
contempt,  and  persecution.  And  we 
see  also :  1st.  That  every  minister  of 
rehgion  should  have  a  deep  and  abiding 
conviction  that  he  delivers  a  messagu 
that  is  to  be  connected  with  the  eternal 
welfare  of  his  hearers.  And,  2d.  Un- 
der the  influence  of  this  belief,  he 
should  fearlessly  deliver  his  message  in 
the  face  of  bonds,  poverty,  contempt 
persecution,  and  death. 

It  may  not  be  improper  to  remark 
here  that  this  is  the  close  of  the  pubhc 
preaching  of  Christ.  The  rest  of  his 
ministry  was  employed  in  the  private 
instruction  of  his  apostles,  and  in  pre- 
paring them  for  his  approaching  death. 
It  is  such  a  close  as  all  his  ministers 
should  desire  to  make :  a  solemn,  de 
liberate,  firm  exhibhion  of  the  truth  of 
God,  under  a  belief  that  on  it  was  de 
pending  the  eternal  salvation  of  his  hear- 
I  ers,  and  uttering  without  fear  the  so 
I  lemn  message  of  the  Most  High  to  a 
lost  world. 

CHAPTER  XIH. 

1.   The  feast  of  the  -passover.     Note, 
Matt.  xxvi.  2,  17.    If  His  hour  was  come 
The  hour  appointed  in  the  purpose  oi 
God  for  him  to  die.  Ch.  xii.  27.  H"  Hav- 
ing loved  his   own.     Having   given  to 
them  decisive  and  constant  proofs  of  his 
love.     This   was   done   by  his   calling 
them  to  follow  him  ;  by  patiently  teach- 
ing them  ;  by  bearing  with  their  errors 
and  weaknesses ;  and  by  making  them 
the  heralds  of  his  truth,  and  the  heirs 
of  eternal  life.     ^  He  loved  them  unto 
the    end.     That    is,    he   continued    the 
j  proofs  of  his  love  until  he  was  taken 
away  from  them  by  death.     Instances 
!  of  that  love  John  proceeds  immediately 
j  to  record  in  his  washing  their  feet,  and 
I  in  the  institufi^ori  of  the  .»^upper.     Wo 


A.D.  33.] 

that  his  hour  °-  was  come  that  he 
should  depart  out  of  this  world 
unto  th  3  Father,  having  *  loved  his 
own  \^  hich  were  in  the  world,  he 
loved  them  unto  the  end. 

•2  And  supper  being  ended,  (the  '^ 
devil  having  now  put  into  the  heart 
of  Judas  Iscariot,-  Simon's  son^  to 
betray  him,) 

3  Jesus  knowing  ^  that  the  Fa- 
ther had  given  all  things  into  his 

fflc.17.1,11.  6Jer.31.3.  Ep.5.2.  1  Jno.4.19. 
Re.  1.5. 


CHAPTER  XIII. 


327 


may  remark  that  Jesus  is  the  same  yes- 
terday, to-day,  and  for  ever.  He  does 
not  change  ;  he  always  loves  the  same 
traits  of  character ;  nor  does  he  witli- 
draw  his  love  from  the  soul.  If  his  peo- 
ple walk  in  darkness,  and  wander  from 
him,  the  fault  is  theirs,  not  his.  His  is 
the  character  of  a  friend  that  never  leaves 
or  forsakes  us ;  a  friend  that  stickefh 
closer  ihaa  a  brother.  Ps.  xxxvii.  28: 
-'  The  Lord— ibrsaketh  not  his  saints." 
Isa.  xhx.  1  i — 17.     Prov.  xviii.  24, 

2.  Swpper  being  elided.  This  trans- 
lation expresses  too  msirh.  The  original 
means  lohile  they  were  at.  supper.  .\nd 
that  this  is  the  meaning  is  clear  from 
the  fact  that  we  iind  thein  slill  eating 
after  this.  The  Arabic  and  Persic  trans- 
lations give  it  this  meaning.  The  Ijalin 
Vulgate  renders  it  like,  the  English. 
^  The  devil.  The  leader  or  prince  of 
t!vil  spirits.  ^  Having  now  put  it  into 
the  heart.  Literally,  having  cast  it  into 
the  heart.  Compare  Eph.  vi.  Ij3,  "the 
hery  darts  of  the  wicked."  See  Acts 
V.  3.  Luke  xxii.  3.  The  meaning  of 
this  passage  is,  that  Satan  inchned  the 
mind  of  Judas  to  do  this,  or  he  tempted 
iiim  to  betray  his  Master.  We  know 
Bot  precisely  how  this  was  done ;  but 
we  know  that  it  was  by  means  of  his 
avance.  Satan  could  tempt  no  one  un- 
less there  was  some  incUnation  of  the 
mind ;  some  natural  or  depraved  pro- 
pensity, that  he  could  make  use  of  He 
presents  objects  in  alluring  forms  fitted 
to  that  propensity,  and  under  the  influ- 
ence of  a  strong,  corrupt  inclination  the 
soul  yields  to  sin.  In  the  case  of  Judas 
it  was  the  love  of  money :  and  it  was 
necessary  then  to  present  to  him  only 
tj  e  possibility  of  obtaining  money,  and 
it  found  him  ready  for  any  crime. 

■}.  Jes7is   knowing,    &:c.      With    the 


hands,  and  that* he  was  come  from 
God,  and  went  to  God  ; 

4  He  riseth  from  supper,  and  laid 
aside  his  garments ;  and  took  a 
towel,  and  girded  himself: 

5  After  that,  he  poureth  water 
into  a  basin,  and'  began  to  wash  the 
disciples'  feet,  and  to  wipe  ihe/u 
with  the  towel  wherewith  he  was 
girded. 

6  Then  cometh  he  to  Simon  Pe- 
d  Matt.28.18.  He.2.8. 


cLu.2 
ec.17.ll. 


.53.  c.6.70. 


full  understanding  of  his  dignity  and 
elevation    of  character,    he    yet    con- 
descended  to   wash   their   feet.      The 
evangchst  introduces  his  washing  their 
feet  by  saying  that  he  was  fully  con- 
I  scious  of  his  elevation  above  thern,  as 
j  being  entrusted  with  all  things;    and 
I  this  made  his  humiliation  the  more  strik- 
1  ing  and  remarkable.     Had  he  been  a 
mere  human  teacher,  or  a  prophet,  it 
would    have    been    remarkable.     But 
when  we  remember  the  dignity  of  his 
nature,  it   shows   how   low  he  would 
stoop   to   teach   and   save   his   people. 
11^  Had  given  all  things,  &c.    See  Note, 
i\Iatt.  xxviii.  18.    HTKas  come  from  God. 
See  Note,  ch.  viii.  42.     If  We?it  to  God. 
Was  about  to  return  to  heaven.     See 
ch.  vi.  Gl,  62. 

4.  He  riseth  from  supper.  Evidently 
while  they  were  eating.  See  ver.  2. 
^  Laid  aside  his  garments.  His  outer 
garment.  Note,  Matt.  v.  40.  This  was 
his  mantle  or  robe,  which  is  said  to  have 
been  without  seam.  It  was  customary 
to  lay  this  aside  when  they  worked,  or 
ran,  or  in  the  heat  of  summer.  IT  Took 
a  towel,  and  girded  himself.  This  was 
the  manner  of  a  servant  or  slave.  See 
Note,  Luke  xvii.  8. 

5.  Bega7i  to  ivash,  &c.  It  was  uni- 
formly the  office  of  a  servant  to  wash 
the  feet  of  guests.  1  Sam.  xxv.  41.  It 
became  a  matter  of  necessity  where 
they  travelled  without  shoes,  and  where 
they  reclined  on  couches  at  meals.  It 
should  be  remembered  here,  that  the 
disciples  were  not  sitting  at  the  table 
as  we  do,  but  were  lying  with  their  feet 
extended  from  the  table,  so  that  Jesus 
could  easily  have  access  to  them.  See 
Note,  Matt,  xxiii.  6. 

6.  Dost  thou  wash  my  feet  ?  Every 
word  here  is  emphatic.    l3ost  thou — the 


328 


JOHN. 


[A.  D.  33 


ter :    and    Peter  *    said   unto   him, 
Lord,  dost  *  thou  wash  my  feet ! 

7  Jesus  answered  and  said  unto 
him.  What  I  do,  thou  knowest  not 
now ;  but  thou  shalt  know  hereafter. 

^He.  a  MaU.3.14. 


Son  of  God,  the  Messiah — perform  the 
humble  office  of  a  servant — towards  me. 
a  sinner  ?  This  was  an  expression  of 
Peter's  humility,  of  his  reverence  for 
Jesus,  and  also  a  refusal  to  allow  him 
to  do  it.  It  is  possible,  though  not  cer- 
tain from  the  text,  that  he  came  to  Si- 
mon Peter  first. 

7.  Thou  knowest  not  now.  Though 
he  saw  the  action  of  Jesus,  yet  he  did 
not  fully  understand  the  design  of  it. 
It  was  a  symboUcal  action,  inculcating 
a  lesson  of  humility,  and  intended  to 
teach  it  to  them  in  such  a  manner  that 
it  should  be  impossible  for  them  ever  to 
forget  it.  Had  he  simply  commanded 
them  to  be  humble,  it  would  have  been 
far  less  forcible  and  impressive  than 
when  they  saw  him  actually  performing 
the  office  of  a  servant.  iT  Shalt  know 
hereafter.  Jesus  at  that  time  partially 
explained  it.  Vs.  14,  15.  But  he  was 
teaching  them  by  this  expressive  act  a 
lesson  which  they  would  continue  to 
learn  all  their  lives.  Every  day  they 
would  see  more  and  more  the  necessity 
of  humility,  and  of  kindness  to  each 
other  ;  and  would  see  that  they  were  the 
servants  of  Christ  and  of  the  church, 
and  ought  not  to  aspire  to  honors  and 
offices,  but  to  be  wiUing  to  perform  the 
humblest  service  to  benefit  the  v/orld. 
And  we  may  remark  here  that  God 
often  does  things  which  we  do  not  fully 
understand  now,  but  which  we  may 
hereafter.  He  often  afflicts  us,  hs  dis- 
appoints us,  he  frustrates  our  plans. 
Why  it  is,  we  do  not  know  now,  but 
we  yet  shall  learn  that  it  v/as  for  our 
good,  and  designed  to  teach  us  some 
nnportant  lesson  of  humility  and  piety. 
So  he  will,  in  heaven,  scatter  all  doubts, 
remove  all  difficulties,  and  show  us  the 
reason  of  the  whole  of  his  mysterious 
dealings  in  his  leading  us  in  the  way  to 
our  future  rest.  We  ou^ht  also,  in  view 
of  this,  to  submit  ourselves  to  him  ;  to 
hush  every  murmur,  and  to  believe  that 
he  does  all  things  well.  It  is  one  evi- 
dence of  piety  when  we  are  willing  to 
receive  aflliction  at  the  hand  of  God,  the 
reason  of  which  wc  cannot  see,  content 


8  Peter  saith  unto  him,  Thou 
shalt  never  wash  my  feet.  Jesus 
ansv/ered  him,  If  ^  I  wash  thee  not, 
thou  hast  no  part  with  me. 

9  Simon  Peter  saith  unto    him, 

ilCor.e.n.   Ep.5.26.  Tit.3.5. 


with  the  belief  that  we  may  see  it  here 
after ;   or   even   if  we   never  do,   still 
having  so  much  confidence  in  God  as 
to  beheve  that  \vhat  he  does,  is  kight. 

8.  Thou  shalt  never  wash  my  feet. 
This  was  a  decided  and  firm  expression 
of  his  reverence  for  his  Master.  And 
yet  it  was  improper.  Jesus  had  just  de- 
clared that  it  had  a  meaning,  and  that 
he  ought  to  submit  to  it.  We  should 
yield  to  all  the  plain  and  positive  re- 
quirements of  God,  even  if  we  cannot 
710W  see  how  obedience  would  promote 
his  glory.  '^  If  I  wash  thee  not.  This 
had  immediate  reference  to  the  act  of 
washing  his  feet.  And  it  denotes  that 
if  Peter  had  not  so  much  confidence  in 
him  as  to  believe  that  an  act  which  he 
performed  was  proper,  though  he  could 
not  see  its  propriety  ;  if  he  was  not  will- 
ing to  submit  his  will  to  that  of  Christ, 
and  imphcitly  obey  him,  he  had  no  evi- 
dence of  piety.  As  Christ,  however, 
was  accustomed  to  pass  from  temporal 
and  sensible  objects  to  those  which 
were  spiritual,  and  to  draw  instruction 
from  whatever  was  before  him,  some 
have  supposed  that  he  here  took  occa- 
sion to  state  to  Peter  that  if  his  soul  was 
not  made  pure  by  him,  he  could  not  be 
his  follower.  Washing  is  of^en  thus  put 
as  an  emblem  of  moral  purification.  1 
Cor.  vi.  11.  Titus  iii.  5,  6.  This  is  the 
meaning  also  of  baptism.  If  this  was 
the  sense  in  which  Jesus  used  these 
words,  it  denotes  that  unless  Christ 
should  change  and  purify  Peter,  he 
could  have  no  evidence  that  he  was  his 
disciple.  "  Unless  by  my  doctrine  and 
spirit  I  shall  purify  you,  and  remove 
your  pride  (Matt.  xxvi.  33),  your  want 
of  constant  watchfulness  (ver.  40),  your 
anger  (ver.  51),  your  timidity  and  fear 
(vs.  70,  74),  you  can  have  no  part  in 
me."  (Grotius.)  '^  Hast  no  part  with 
me.  Nothing  m  common  with  me.  No 
evidence  of  possessing  my  spirit ;  of  be- 
ing interested  in  my  work  ;  and  no  par- 
ticipation in  my  glory. 

9.  Not  my  feet  only,  &c.  Peter,  with 
characteristic  readiness  and  ardor,  saw 
now  that  every  thing  depeniicd  on  (his. 


A.  D.  33.] 


CHAPTER  XIII. 


320 


Lord,  not  my  feet  only,  but  also  my 
hands,  and  my  head. 

10  Jesus  saith  to  him,  He  that  is 
washed  needeth  not  save  to  wash 
his  feet,  but  is  clean  every  whit : 
and  ye  are  clean,  but  not  all. 

11  For  "■  he  knew  who  should 
betray  him  :  therefore  said  he,  Ye 
are  not  all  clean. 

a  c.6.64. 

His  whole  salvation,  his  attachment  to 
his  Master  was  involved.  If  to  refuse 
to  have  his  feet  washed  was  to  be  re- 
garded as  evidence  that  he  had  no  part 
with  Jesus,  he  was  not  only  tmlling 
but  desirous  that  it  should  be  done  ; 
not  only  anxious  that  his  feet  should 
be  cleansed,  but  his  hands  and  his  head, 
that  is,  entirely,  thoroughly.  Perhaps 
he  saw  the  spiritual  meaning  of  the  Sa- 
viour, and  expressed  his  ardent  wish 
that  his  whole  soul  should  be  made  pure 
by  the  work,  of  Christ. — A  true  Chris- 
tian is  desirous  of  being  cleansed  from 
all  sin.  He  has  no  reserve.  He  wishes 
not  merely  that  one  evil  propensity 
should  be  removed,  but  all ;  that  every 
thought  should  he  brought  into  captivity 
to  the  obedience  of  Christ  (2  Cor.  x.  5)  ; 
and  that  his  whole  body,  soul,  and  spirit 
should  be  sanctified  wholly,  and  be  pre- 
served blameless  to  the  coming  of  the 
Lord  Jesus  Christ.  1  Thess.  v.  23, 
His  intellect,  his  will,  his  affections,  his 
mncy,  memory,  judgment,  he  desires 
should  be  all  brought  under  the  entire 
influence  of  the  gospel,  and  every  pow- 
er of  the  body  and  mind  be  consecrated 
unto  God. 

10.  He  that  is  washed.  This  is  a  dif- 
ficult passage,  and  interpreters  have 
been  divided  about  its  meaning.  Some 
".ave  supposed  that  it  was  customary  to 
')athe  befoic  eating  the  paschal  supp?r, 
and  that  the  apostles  did  it ;  Jesus 
naving  said,  '  he  that  hath  bathed  his 
cody,  is  clean  except  in  regard  to  his 
feet,  to  the  dirt  contracted  in  returning 
irom  the  bath,  and  that  there  was  need 
07ily  that  the  feet  should  be  washed,  in 
order  to  prepare  them  properly  to  re- 
ceive the  supper.'  They  suppose,  also, 
that  the  lesson  which  Jesus  meant  to 
teach  v/as  that  they  were  really  pure 
i(ch.  XV.  3) ;  that  they  were  qualified  to 
partake  of  the  ordinances  of  religion, 
and  needed  only  to  be  purified  from 
v^asional  blemishes  and  impurities. 
28* 


12  So  after  he  had  washed  their 
feet,  and  had  taken  his  garments, 
and  was  set  down  again,  he  said 
unto  them.  Know  ye  what  I  have 
done  to  you  % 

13  Ye  *  call  me  Master,  and 
Lord :  and  ye  say  well ;  for  so  I 
am. 

h  Matt.23.8-10.   Ph.2.11. 


(Grotius.)  Others  say  that  there  is  not 
evidence  that  the  Jews  bathed  before 
partaking  of  the  paschal  supper,  but 
that  reference  is  made  to  the  custom  of 
washing  their  hands  and  their  face. 
It  is  known  that  this  was  practised. 
See  Note,  Matt.  xv.  2.  Mark  vii.  3,  4. 
Peter  had  requested  him  to  wash  his 
hands  and  his  head.  Jesus  told  him 
that  as  that  had  been  done,  it  was  un- 
necessary to  repeat  it.  But  to  wash  the 
feet  was  an  act  of  hospitality,  the  office 
of  a  servant,  and  that  all  that  was  need- 
ed now  was  for  him  to  show  this  con- 
descension and  humihty.  Probably  re- 
ference is  had  here  to  internal  purity, 
as  Jesus  was  fond  of  drawing  illustra- 
tions from  every  quarter  to  teach  them 
spiritual  doctrine ;  as  if  he  had  said : 
'  You  are  clean  by  my  word  and  min- 
istry (ch.  XV.  3) ;  you  are  my  followers, 
and  are  prepared  for  the  scene  before 
you.  But  one  thing  remains.  And  as 
when  we  come  to  this  rite,  having  wash- 
ed, there  remains  no  need  of  washing 
except  to  wash  the  feet,  so  there  is  now 
nothing  remaining  but  for  me  to  show 
you  an  example  that  you  will  always 
remember,  and  that  shall  complete  my 
pubUc  instructions  to  you.'  fT  Is  clean. 
This  word  may  apply  to  the  body,  or 
the  soul.  ^  Every  whit.  Ahogether, 
wholly.  ^  Ye  are  clean.  Here  the 
word  has  doubtless  reference  to  the 
mind  and  heart.  IT  Brit  not  all.  You 
are  not  all  my  true  followers,  and  fitted 
for  the  ordinance  before  us. 

11.  Who  should  betray  him.  Greek: 
"  He  knew  him  who  was  about  to  he 
tray  him." 

12.  Knew  ye  what.  &c.  Do  you  knoM 
the  meaning  or  design  of  what  I  havtf 
done  unto  you. 

13.  Ye  call  me  Master.  Teacher. 
^  And  Lord.  This  word  is  applied  to 
one  v.'\\o  rules,  and  is  often  given  to 
God,  as  being  the  Fropneti^  and  Eu= 
ler  of  all  thin.gs.     Ii  is  given  to  Chrif3\ 


330 


JOHN. 


[A.  D.  33. 


The  servant  is  not  greater  than  his 
lord  :  neither  he  that  is  sent  greater 
than  he  that  sent  him. 

b 


14  If  I  then,  your  Lord  and  Mas- 
ter, have  washed  your  feet,  ye  also 
ouffht  to  wash  one  another's  feet. 

15  For  "  1  have  given  you  an  ex-  j      17  If  *  ye    know   these   thingH, 
ample,  that  ye  should  do  as  I  have   happy  are  ye  if  ye  do  them. 

done  to  you.  18  1  speak  not   of   you   all ;    I 

16  Verily,  verily,  I  say  unto  you,  i  know  whom  I   have   chosen:    but 

a  1  Pe.2.21.  \  b  Ja.l.2o. 


many  hundred  times  in  the  New  Tes- 
tament. IT  Ye  say  veil,  &-c.  PdaTt, 
xxiii.  8.  10.  ^i  So  I  am.  That  is,  he 
was  their  Teacher  and  Iiistructor,  and 
ne  was  their  Sovereign  and  King. 

14, 15.  Ye — ought  to  icash.  &c.  Some 
have  understood  this  literally  as  i7isti- 
tuting  a  religious  rile  whicii  we  ought 
to  observe.  But  this  was  evidently  not 
Its  design  ;  for,  1st.  There  is  no  evi- 
dence that  Jesus  intended  it  as  a  reli- 
gious observance  hke  the  Lord's  sup- 
per, or  the  ordinance  of  baptism.  2d. 
It  was  not  observed  by  the  apostles  or 
the  primuive  Christians  as  a  reUgious 
rite.  3d.  It  v/as  a  rite  of  hospitahty 
among  the  Jews,  a  common  well-known 
thing,  and  performed  by  servants.  4th. 
It  is  the  manifest  design  of  Jesus  here 
to  inculcate  a  lesson  of  humiUty  ;  to 
teach  them  by  his  example  that  they 
ought  to  condescend  to  the  most  hum- 
ble offices  for  the  benefit  of  others. 
They  ought  not  to  be  proud,  and  vain, 
and  unwilling  to  occupy  a  low  place, 
biit  to  regard  themselves  as  the  servants 
of  each  other,  and  as  willing  to  befriend 
each  other  in  every  way.  And  especi- 
ally as  they  were  to  be  founders  of  the 
church,  and  to  be  greatly  honored,  he 
took  this  occasion  of  warning  them 
against  the  dangers  of  ambition,  and  of 
teaching  them,  by  an  example  that  they 
could  not  forget,  the  duty  of  humiUty. 

16,  17.  The  servant  is  not.  &c.  This 
was  universally  true,  and  this  they  were 
to  remember  always,  that  they  were 
to  manifest  the  same  spirit  that  he  did, 
and  that  they  were  to  expect  the  same 
treatment  from  the  world.  See  Note, 
Matt.  X.  24,  25. 

18.  /  speak  not  of  you  all.  That  is, 
in  addressing  you  as  clean.,  I  do  not 
mean  to  say  that  you  all  possess  this 
character.  IT  I  know  whom  I  have  chosen. 
He  here  means  evidently  to  say  that  he 
had  not  chosen  them  all,  implying  that 
Judas  had  not  been  chosen.  As  how- 
Rver  this  word  is  applied  to  Judas  in 


^  one  place  (John  vi.  70),  "have  not  I 
i  chose7i  you  twelve,  and  one  of  you  is  a 
i  devil  ?"  it  must  have  a  different  niean- 
j  ing  here  from  that  which  it  has  there. 
There  it  evidently  refers  to  the  apostle- 
ship.  Jesus  had  chosen  him  to  be  an 
apostle,  and  had  treated  him  as  such. 
j  Here  it  refers  to  purity  of  heart,  and 
Jesus  imphes  that  though  Judas  had 
been  chosen  to  the  office  of  apostleship, 
yet  he  had  not  been  chosen  to  purity  of 
heart  and  hfe.  The  remaining  eleven 
had  been,  and  would  be  saved.  It  was 
not,  however,  the  fault  of  Jesus  that 
Judas  was  not  saved,  for  he  was  ad- 
mitted to  the  same  teaching,  the  same 
familiarit}',  and  the  same  office  ;  but  his 
execrable  love  of  gold  gained  the  as- 
cendency, and  rendered  vain  all  the 
means  used  for  his  conversion.  IT  But 
that  the  scripture,  Sec.  These  things 
have  occurred  in  order  that  the  prophe- 
cies may  receive  their  completion.  Bui 
it  does  not  mean  that  Judas  was  com 
pelted  to  this  course  in  order  that  the 
scripture  mi^ht  be  fulfilled,  but  that  this 
was  foretold,  and  that  by  this  the  pro- 
phecy did  receive  a  completion.  IF  The 
scripture.  This  is  WTitten  in  Ps.  xli.  9. 
It  is  commonly  understood  of  Ahitho- 
phel,  and  of  the  enemies  of  David  who 
had  been  admitted  to  his  friendship,  and 
who  had  now  proved  ungrateful  to  him. 
^  May  he  fulfilled.  See  Note,  IMatt.  i. 
22.  It  is  difficult  to  tell  whether  this 
j  prophecy  had  a  primary  reference  to 
Judas,  or  whether  it  be  meant  that  it 
received  a  more  complete  fulfilment  in 
his  case  than  in  the  time  of  David.  The 
cases  were  similar;  the  same  words 
would  describe  both  events,  and  there 
was  an  exhibition  of  similar  ingratitudo 
and  baseness  in  both  cases,  so  that  the 
same  words  would  fitly  describe  both 
events.  ^  He  that  eateth  bread  with  ■ 
me.  I'o  eat  with  one  was  a  proof  of 
I  friendship.  See  2  Sam.  L\.  11.  Matt. 
j  ix.  11.  Gen.  xhii.  32.  This  means  that 
i  Judas  had  been  admitted  to  all  the  pri- 


A.  D.  33.] 


CHAPTER  XIII. 


331 


that  the  "  scripture  fiiay  be  fulfilled,  1  21  When  '^  Jesus  had  thus  said, 
He  that  eateth  bread  with  me,  hath  he  was  troubled  in  spirit,  and  testi- 
iifted  up  his  heel  against  me.  j  fied,  and  said,  Verily,  verily,  I  say 

19  Now  ^  I  tell  ^  you  before  it  I  unto  you,  that  one  of  you  shall  be- 
come, that  when  it  is  come  to  pass,  i  tray  me. 

ye  may  believe  that  I  am  he.  j      ^^  Then  the  disciples  looked  one 

20  Verily,  verily,!  say  unto  you,    on  another,  doubting  of  whom  he 
'  He  that  receiveth  v/homsoever  I  |  spake, 
send,  receiveth  me  ;  and  he  that  re-  j      23  Now   there  was   leaning-    on 

Jesus'  bosom  one  '  of  his  disciples, 
whom  Jesus  loved. 

d  Matt.2G.21.  Mar.14.18.  Lu.22.21.  e  c.20. 
2.  21.7,20. 

v.ho  received  them,  received  him ;  and 
they  who  received  him,  received  God. 
So  he  who  betrayed  him,  betrayed,  for 
the  same  reason,  God.  Hence  Judas, 
who  was  about  to  betray  him,  was  also 
about  to  betray  the  cause  of  religion  in 
the  world,  and  to  betray  God  and  his 
cause. — Every  thing  pertaining  to  reli- 
gion is  connected  together.  A  man 
cannot  do  dishonor  to  one  of  the  insti- 
tutions of  religion  without  injuring  all ; 
he  cannot  dishonor  hs  ministers,  or  the 
Saviour,  without  dishonoring  God.  And 
this  shows  that  one  prominent  ground 
ot"  the  Saviour's  solicitude  was  that  his 
Father  might  be  honored,  and  one 
source  of  his  deep  grief  at  the  treason 
of  Judas  was  that  it  would  bring  injury 
upon  the  whole  cause  of  religion  in  the 
world. 

21.  Trmihled  in  spirit.  See  ch.  xii. 
27.  The  reason  of  his  trouble  here  was 
that  Judas,  a  professed  friend,  was  about 
to  betray  him.  He  doubtless  foresaw 
the  deep  and  dreadful  sorrows  of  his 
approaching  death,  and  was  also  deeply 
affected  with  the  ingratitude  and  wick- 
edness of  a  professed  friend.  Jesus 
was  ma?i,  as  well  as  God  ;  and  he  felt 
hke  other  men.  His  human  nature 
shrank  from  suffering,  and  his  tender 
sensibihties  were  affected  not  less  deep- 
ly than  would  be  those  of  other  men, 
by  baseness  and  treason.  ^  Testified. 
He  bore  witness  to  the  truth ;  openly 
declared,  wh-at  he  had  before  intimated, 
that  one  of  them  would  betray  bun. 

22.  Douhting  of  whom,  &CC.  The  word 
translated  doubting  denotes  that  kind 
of  anxiety  which  a  man  feels  when  he 
is  in  perplexity,  and  knows  not  what 
to  say  or  do.  '  We  should  say,  they 
were  a/  aloss.  See  Note,  Matt.xxvi.  22. 

23.  Leaning  on  Jesus'  hosom.     This 


ceiveth  me,  receiveth  him  that  sent 
me. 

a  Ps.41.9.  ^  OT,  from  henceforth.  b  c.lA. 
23.   16.4.       c  Matt. 10.40. 

vileges  of  friendship,  and  had  partaken 
of  the  usual  evidences  of  his  affection. 
It  was  this  which  greatly  aggravated  his 
offence.  It  was  base  ingratitude,  as 
well  as  murder.  1i  Hath  lifted  up  his 
heel.  Suidas  says  that  this  figure  is 
taken  from  those  who  are  running  in  a 
race  when  one  attempts  to  trip  the  other 
up,  and  make  him  fall.  It  was  a  base 
and  ungrateful  return  for  kindness  to 
which  the  Lord  Jesus  referred,  and  it 
means  that  he  who  had  been  admitted 
to  the  intimacies  of  friendship  had  un- 
gratefully and  maliciously  injured  him. 
Some  suppose  the  expression  means  to 
lay  siiares  for  one ;  and  others,  to  kick 
or  injure  a  man  after  he  is  cast  down. 
(Calvin,  on  Ps.  xli.  9.)  It  is  clear  that 
it  denotes  great  injury,  and  injury  ag- 
gravated by  the  fact  of  professed  friend- 
Bhip.  It  was  not  merely  the  common 
people,  the  open  enemies,  the  Jewish 
nation,  that  did  it,  but  one  who  had  re- 
ceived all  the  usual  proofs  of  kindness. 
It  was  this  which  greatly  aggravated 
our  Saviour's  sufferings. 

19.  Ye  may  believe.  They  would  see 
by  that  that  he  had  a  knowledge  of  the 
heart,  and  the  power  of  foretelling  fu- 
ture events,  and  must  therefore  have 
been  sent  by  God.  This  does  not  im- 
ply that  they  had  no  faith  before  this, 
but  that  their  faith  would  be  increased 
and  strengthened  by  it. 

20.  He  that  receiveth,  &c.  This  sen- 
timent is  found  in  the  instructions  which 
Jesus  gave  to  his  disciples.  Matt.  x.  40. 
Why  he  repeats  it  at  this  time  cannot 
now  be  known.  It  is  certain  that  it  is 
not  closely  connected  with  the  subject 
of  his  conversation.  Perhaps,  how- 
ever, it  was  to  show  how  intimately 
united  He,  his  Father,  his  apostles,  and 
all   who  received  them  were.     They 


832 


JOHN. 


[A.  D.  33 


24  Simon  Peter  therefore  beck- 
oned to  him,  that  he  should  ask 
who  it  should  be  of  whom  he  spake. 

25  He  then,  lying  on  Jesus' 
breast,  saith  unto  him,  Lord,  who 
is  HI 

1  or,  morsel. 


does  not  mean  that  he  was  at  that  time 
actually  lying  on  his  bosom,  but  that 
he  occupied  a  situation  7iext  to  liim  at 
the  table,  so  that  his  head  naturally  fell 
back  on  his  bosom  when  he  spoke  to 
him.  See  Note,  Matt,  xxiii.  6.  ^  Whom 
Jesus  loved.  This  was  doubtless  John 
himself  The  evangelists  are  not  ac- 
customed to  mention  their  own  names 
when  any  mark  of  favor,  or  any  good 
deed  is  recorded.  They  did  not  seek 
publicity  or  notoriety.  In  this  case  the 
appellation  is  more  tender  and  honor- 
able than  any  mere  name.  John  was 
admitted  to  pecuhar  friendship,  perhaps 
because  the  natural  disposition  of  our 
Saviour  was  more  nearly  like  the  ami- 
ableness  and  mildness  of  John  than 
any  of  the  other  disciples.  (Robert 
Hall.) — The  highest  b^nor  that  can  be 
conferred  on  any  ma'",  rs  to  say  that  Je- 
sus loved,  him.  Yet  this  is  an  honor 
which  all  may  possess,  but  which  none 
can  inherit  without  his  spirit,  and  with- 
out loving  him.  It  is  an  honor  which 
cannot  be  won  by  wealth,  or  learning  ; 
by  beauty  or  accomphshments  ;  by  rank 
or  earthly  honors,  but  only  by  the  pos- 
session of  a  meek  and  quiet  spirit,  which 
is  in  the  sight  of  God  of  great  price. 

25.  He  then,  lyin^on  Jesus''  breast. — 
This  is  a  different  word  from  the  one 
rendered  (ver.  23)  leaning.  It  means 
failing  back,  or  reclining  on  the  bosom 
of  Jesus.  When  Peter  spake,  John 
laid  his  head  back  on  the  bosom  of  Je- 
sus, so  that  he  could  speak  to  him  pri- 
vately, without  being  heard  by  others. 

26.  Jesiis  answered.  That  is,  he  an- 
swered John.  It  does  not  appear  that 
either  Judas,  or  the  other  apostles,  heard 
him.  II  Shall  give  a  sop.  The  word 
translated  sop  means  a  morsel,  a  piece 
cf  bread,  or  any  thing  else  eaten,  as 
much  as  we  are  accustomed  to  take  at 
a  mouthful.  Jesus  was  about  to  dip  it 
in  the  sauce  which  was  used  at  the 
paseovtr.  The  word  d.ip,  in  the  origi- 
nal is  that  from  which  is  derived  the 
word  baptizi'..     It  means,  here,  that  Je- 

1  us  would  dip  it  into  thfe  sauce  as  wo  do 


26  Jesus  answered.  He  it  is  to 
whom  I  shall  give  a  ^  sop,  when 
have  dipped  it.     And  when  he  had 
dipped  the  sop,  he  gave  it  to  Judas 
Iscariot,  Ihe  son  of  Simon. 

27  And  after  the  sop,  Satan  "  en- 

a  Lu.22.3. 


a  piece  of  biead.  It  is  probable  that 
it  was  not  an  unusual  thing  for  the  mas- 
ter of  a  feast  to  help  others  ia  this  way, 
as  it  docs  not  appear  to  have  attracted 
the  attention  of  the  others  as  at  all  re- 
markable. It  was  an  indication  to 
John  of  who  was  the  betrayer,  and  a 
hint  which  Judas  also  probably  under- 
stood. 

27.  After  the  sop.  Afte;  he  had  taken 
and  probably  eaten  it.  By  this  Judas 
saw  that  Jesus  knew  his  design,  and 
that  he  could  not  conceal  his  plan.  He 
saw  also,  that  the  other  disciples  would 
be  acquainted  with  it ;  and  aroused  by 
sudden  anger,  or  with  the  apprehension 
that  he  should  lose  his  reward,  or  that 
Jesus  might  escape,  he  resolved  on  ex- 
ecuting his  plan  at  once.  H  Satan  en- 
tered into  him.  The  devil  had  before 
this  put  it  into  his  heart  to  betray  Jesus 
(ver.  2),  but  he  now  excited  him  to  a 
more  decided  purpose.  See  Luke  xxii. 
3;  also  Acts  V.  3  :  "Why  bach  Satan 
filled  thine  heart,"  &c.  "^What  thou, 
doest,  do  quickly.  This  showed  to  Ju- 
das that  Jesus  v/as  acquainted  with  his 
design.  He  did  not  command  him  to 
betray  him,  but  he  left  him  to  his  own 
purpose.  He  had  used  means  enough 
to  reclaim  him  and  lead  him  to  a  holy 
life ;  and  now  he  brought  him  to  a  de- 
cision. He  gave  him  to  understand 
that  he  was  acquainted  with  his  plan, 
and  submitted  it  to  the  conscience  of 
Judas  to  do  quickly  what  he  would  do. 
If  he  relented,  he  called  on  him  to  do  it 
at  once.  If  he  could  still  pursue  his 
■W'icked  plan,  could  go  forward  when 
he  was  conscious  that  the  Saviour  knew 
his  design,  to  do  it  at  once.  God  adopts 
all  means  to  bring  men  to  a  decision.  He 
calls  upon  them  to  act  decisively,  firm- 
ly, and  immediately.  He  does  not  allow 
them  the  privilege  to  deliberate  about 
wicked  deeds,  but  calls  on  them  to  aoi 
at  once,  and  to  show  whether  they  will 
obey  or  disobey  him,  whether  they  will 
serve  him,  or  whether  they  will  betray 
his  cause.  He  knows  all  their  plans, 
as  Jesus  did  that  of  Judas  ;  and  he  calls 


A.  D  33.] 


CHAPTER  XIII. 


333 


tered  into  hira.  Then  said  Jesus 
unto  him,  That  thou  doest,  do 
quickly. 

28  Now  no  man  at  the  table 
knew  for  what  intent  he  spake  this 
unto  him. 

29  For  some  of  them  thought,  " 
because  Judas  had  the  bag,  that  Je- 
sus had  said  unto  him,  Buy  those 
things  that  we  have  need  of  against 
the  feast ;  or,  that  he  should  give 
something  to  the  poor. 

ac.12.6. 

on  men  to  act  under  the  full  conviction 
that  he  knov/s  all  their  soul.  Sin,  thus, 
is  a  vast  evil.  When  men  can  siji, 
knowing  that  God  sees  it  all,  it  shows 
that  the  heart  is  fully  set  in  them  to  do 
evil,  and  that  there  is  nothing  that  will 
restrain  them. 

28,  29.  No  man — knew.  This  shows 
that  Jesus  had  signified  to  John  only 
who  it  was  that  should  betray  him. 
^  The  bag.  The  travelling  bag  in  which 
they  put  their  common  property.  See 
Note,  ch.  xii.  6.  ^\  Have  7ieed  of  against 
the  feast.  The  feast  of  the  passover. 
This  feast  continued  seven  days,  and 
they  supposed  that  Jesus  had  directed 
him  to  make  preparation  for  their  wants 
on  those  days. 

30.  It  was  night.  It  was  in  the  even- 
ing, or  early  part  of  the  night.  What  is 
recorded  in  the  following  chapters  took 
place  the  same  night. 

31.  Now  is  the  Son  of  man  glorified. 
The  last  deed  is  done  that  was  neces- 
sary to  secure  the  death  of  the  Son  of 
man — the  glory  that  shall  result  to  him 
from  that  death,  and  the  wonderful 
success  of  the  gospel ;  the  exaltation 
of  the  Messiah,  and  the  public  and 
striking  attestation  of  God  to  him  in  the 
view  of  the  universe.  See  Note  on  ch. 
xii.  32. 

32.  If  God  be  glorified  in  him.  If 
God  be  honored  by  him.  If  the  life 
and  death  of  the  Messiah  be  such  as  to 
lead  to  the  honor  of  God,  such  as  shall 
manifest  his  perfections,  and  show  his 
goodness,  truth,  and  justice,  then  he 
will  show  that  he  thus  approves  his 
work.  ^  He  will  glorify  him.  He  will 
honor  the  Messiah.  He  will  not  suffer 
him  to  go  without  attestation  of  his  ac- 
ceptance, and  of  the  honor  that  God 
puts  in  him.      Jesus  here  confidently 


30  He  then  having  received  the 
sop,  went  immediately  out :  and  it 
was  night. 

31  Therefore,  when  he  was  gone 
out,  Jesus  said,  Now  ^  is  the  Son  of 
man  glorified,  and  God  '^  is  glorified 
in  him. 

32  If  God  be  glorified  in  him, 
God  shall  also  glorify  him  in  him- 
self, and  shall  straightway  glorify 
him. 

33  Little    children,   yet  a  little 

ft  c.Jg.23.   17.1-6.        c  c,14.13.   1  Pe.4.11 


anticipated  that  the  Father  would  show 
that  he  was  pleased  with  what  he  had 
done.  He  did  it  in  the  miracles  that 
attended  his  death,  and  in  his  resurrec- 
tion, ascension,  exaltation,  and  in  the 
success  of  the  gospel.  We  may  re- 
mark, that  God  loill  always,  in  the  pro- 
per time  and  way,  manifest  his  appro- 
bation of  those  who  live  so  as  to  pro- 
mote the  honor  of  his  name.  ^  In  him- 
self. Or,  6?/ himself;  by  a  direct  and 
public  expression  of  his  approbation. 
Not  by  the  ministry  of  angels,  or  by 
any  other  subordinate  attestation,  but 
by  aij  expression  that  shall  be  direct 
from  him.  This  was  done  by  his  direct 
interposition  in  his  resurrection  and 
ascension  to  heaven,  'a  Will  straight- 
way. Immediately,  or  without  delay. 
This  refers  to  the  fact  that  the  time 
when  God  would  put  this  honor  on  liim 
was  at  hand.  His  death,  resurrection, 
and  ascension,  were  near. 

33.  Little  children.  An  expression 
of  great  tenderness,  denoting  his  deep 
interest  in  their  welfare.  As  he  was 
about  to  leave  them  he  endeavors  to 
mitigate  their  grief  by  the  most  tender 
expressions  of  attachment,  showing  that 
he  felt  for  them  the  deep  interest  in 
their  welfare  which  a  parent  feels  for 
his  children.  The  word  children  is  of- 
ten given  to  Christians  as  implying,  1st. 
That  God  is  their  Father,  and  that  they 
sustain  towards  him  that  endearing  re- 
lation. Rom.  viii.  14,  15.  2d.  As  de- 
noting their  need  of  teaching  and  guid- 
ance, as  children  need  the  aid  and  coun- 
sel of  a  father.  See  the  corresponding 
term  babes  used  in  1  Cor.  iii.  1 ;  1  Peter 
ii.  2.  3d.  It  is  used  as  it  is  here,  as  an 
expression  of  tenderness  and  affection. 
See  Gal.  iv.  19;  1  John  ii.  1,  12,  28; 
iii.  7,  18;    iv.  1;    v.  21.     IT  Yet  a  little 


334 


JOHN. 


[A.  D.  S3. 


while  I  am  with  you.  Ye  shall 
seek  me :  and,  "  as  I  said  unto  the 
Jews,  Whither  I  go,  ye  cannot 
come  :  so  now  I  say  unto  you. 

34  A  new  ^  commandment  I  give 
unto  you,  that  ye  love  one  another : 

a  c.7.34.   8.21. 


while  I  am.  Willi  you.  He  did  not  con- 
ceal the  fact  that  he  was  soon  to  leave 
them. — There  is  something  exceeding- 
ly tender  in  this  address.  It  shows 
that  he  loved  them  to  the  end  ;  that  as 
their  friend  and  guide,  as  a  man,  he  fek 
deeply  at  the  thoughts  of  parting  from 
them,  and  leaving  them  to  a  cold  and 
unfeehng  world.  A  parting  scene  at 
death  is  always  one  of  tenderness ;  and 
it  is  well  when,  like  this,  there  is  the 
presence  of  the  Saviour,  to  break  the 
agony  of  the  parting  pang,  and  to  con- 
sole us  with  the  words  of  his  grace. 
^  As  I  said  to  the  Jews.  >See  ch.  vii.  34. 
n^  So  now  I  saij  to  yon.  That  is,  they 
could  not  follow  hun  then.  Ver.  36.  ch. 
xiv.  2.  He  was  about  to  die  and  return 
to  God,  and  for  a  time  they  must  be 
willing  to  be  separated  from  him.  But 
he  consoled  them  (ver.  36)  with  the  as- 
surance that  the  separation  would  be 
only  temporary,  and  that  they  should 
afterwards  follow  him. 

34.  A  new  commandment.  This  com- 
mand he  gave  them  as  he  was  about  to 
leave  them,  to  be  a  badge  of  disciple- 
ship,  by  which  they  might  be  known  as 
his  friends  and  followers,  and  by  which 
they  might  be  distinguished  from  all 
others.  It  is  called  new,  not  because 
there  was  no  command  before  that  re- 
quires us  to  love  our  fellow-men,  for 
one  great  precept  of  the  law  was  that 
we  should  love  our  neighbor  as  our- 
selves. Lev.  xix.  18.  But  it  was  new 
because  it  had  never  before  been  made 
that  by  which  any  class  or  body  of  men 
had  been  hnown  and  distinguished.  The 
Jeiv  was  known  by  his  external  rites, 
by  his  peculiarity  of  dress,  &c. ;  the 
philosopher,  by  some  other  mark  of 
distinction;  the  military  man,  by  an- 
other. &c.  In  none  of  these  cases  had 
love /or  each  other  been  the  distinguish- 
ing and  pecuhar  badge  by  which  they 
were  known.  But  in  the  case  of  Chris- 
tians they  were  not  to  be  known  by  dis- 
tinctions of  wealth,  or  learning,  or  fame ; 
they  were  not  to  aspire  to  earthly  dis- 
tinctions ;  but  they  were  to  be  distin- 


as  I  have  loved  you,  that  3'e  alflo 
love  one  another. 

35  By  this  shall  all  vicn  know 
that  ye  are  my  disciples,  if  ye  have 
love  one  to  another. 

6Lo.19.18.  c.15.12,17.  Ep.5.2.  1  Th.4.9.  Ja 
2.8.  1  Pe.1.22.  lJiio.2.7,8.  3.11,23.  4.20,21. 

guished  by  tender  and  constant  attach 
ment  to  each  other.  This  was  to  sur- 
mount all  distinction  of  country,  of 
color,  of  rank,  of  office,  of  sect.  Hero 
they  were  to  feel  that  they  were  on  a  le 
vel,  that  they  had  common  wants,  were 
redeemed  by  the  same  sacred  blood,  and 
going  to  the  same  heaven.  They  were  to 
befriend  each  other  in  trials ;  be  careful 
of  each  other's  feelings  and  reputation  , 
deny  themselves  to  promote  each  other's 
welfare.  See  1  John  iii.  23 ;  1  Thess.  iv. 
9 ;  1  Peter  i.  22 ;  2  Thess.  i.  3 ;  Gal.  vi.  2 ; 
2  Peter  i.  7.  In  all  these  places  the 
command  of  Jesus  is  repeated  or  refer- 
I  red  to  ;  and  it  shows  that  the  first  dis 
ciples  considered  this  indeed  as  the  pe 
cuHar  law  of  Christ.  I'his  command 
or  law  was  moreover  7ieio  in  regard  to 
the  extent  to  which  this  love  was  to  be 
carried.  For  he  immediately  adds,  As 
I  liave  loved  you,  that  ye  also  love  o?ie 
o7iolher.  His  love  for  them  was  strong, 
continued,  unremitting;  and  he  was 
now  about  to  show  his  love  for  them  in 
death.  Ch.  xv.lS:  "Greater  love 
hath  no  man  than  this,  that  a  man  lay 
down  his  hfe  for  his  friends."  So  in  1 
John  iii.  16,  it  is  said  that  "we  ought  also 
to  lay  down  our  lives  for  the  brethren." 
This  was  a  new  expression  of  love  ; 
and  it  showed  the  strength  of  attach- 
ment which  we  ought  to  have  tor  Chris- 
tians, and  how  ready  we  should  be  to 
endure  hardships,  to  encounter  dangers, 
and  to  practise  self-denial,  to  benefit 
those  for  whom  the  Son  of  God  laid 
down  his  life. 

35.  By  this  shall  all  men,  «Soc.  That 
is,  your  love  for  each  other  shall  be  so 
decisive  evidence  that  you  are  hke  the 
Saviour,  that  all  men  shall  see  and 
know  it.  It  shall  be  the  thing  by 
which  you  shall  be  known  among  all 
men.  You  shall  not  be  known  by  pe 
cuhar  rites  or  habits  ;  not  by  a  peculiar 
form  of  dress  or  manner  of  speech  ;  not 
by  peculiar  austerities  and  nnustial  cus- 
toms, hke  the  Pharisees,  the  Elssenea, 
or  the  scribes  ;  but  by  deep,  genuine, 
and  tender  love.     And  it  is  ivelT  knov.'u 


A.  D.  33. 


CHAPTER  XIV. 


335 


36  Simon  Peter  said  unto  him, 
Lord,  whither  goest  thou  1  Jesus 
answered  him.  Whither  I  go,  thou 
canst  not  follow  me  now  ;  but "  thou 
shalt  follow  me  afterwards. 

37  Peter  said  unto  him,  Lord, 
why  cannot  I  follow  thee  now  ?  I 
will  *  lay  down  my  life  for  thy 
sake. 

a  c.21.18.    2  Pe.1.14.  b  Matt.26.33,&;c. 

Mar.l4.29,&c.    Lu.22.33,&c. 

that  it  was  this  which  eminently  distin- 
guished the  first  Christians,  and  was 
the  subject  of  remark,  by  the  surround- 
ing Pagans.  "  See,"  said  the  Heathen, 
"see  how  they  love  one  another,  and 
how  they  are  ready  to  lay  down  their 
lives  for  each  other."  Alas!  how 
changed  is  the  spirit  of  the  Christian 
world  since  then !  Perhaps,  of  all  the 
commands  of  Jesus,  the  observance  of 
this  is  that  which  is  least  apparent  to  a 
surrounding  world.  It  is  not  so  much 
that  they  are  divided  into  diflerent 
sects — for  this  may  be  consistent  with 
love  for  each  other ;  hut  it  is  the  want 
of  deep-felt,  genuine  love  towards 
Christians,  even  of  our  own  denomina- 
tion ;  the  absence  of  genuine  self-de- 
nial ;  the  pride  of  rank  and  wealth  ; 
and  the  fact  that  professed  Christians 
are  often  known  by  any  thing  else  ra- 
ther than  by  true  attachment  to  those 
who  bear  the  same  Christian  name  and 
image.  The  true  Christian  loves  reli- 
gion wherever  it  is  found — equally  in  a 
prince  or  in  a  slave  ;  in  the  mansion  of 
wealth  or  in  the  cottage  of  poverty  ;  on 
the  throne  or  in  the  hut  of  v.-ant.  He 
overlooks  the  distinction  of  sect,  of 
color,  and  of  nations  ;  and  wherever  he 
finds  a  man  who  bears  the  Christian 
name,  and  mxiyiifesls  the  Christian  spirit, 
he  loves  him.  And  this,  more  and  more 
as  the  millennium  draws  near,  will  be 
the  peculiar  badge  of  the  professed  chil- 
dren of  God.  Christians  will  love  their 
own  denominations  less  than  they  love 
the  spirit  and  temper  of  the  Christian, 
wherever  it  may  be  found.  (37,  38).  See 
Note,  Matt.  xxvi.  33,  34. 

CHAPTER  XIV. 

1.  Let  not  yoitr  heart  he  troubled. 
The  disciples  had  been  greatly  dis- 
tressed at  what  he  had  said  about  leav- 
ing them.  Ch.  xvi.  .3,  6.  Perhaps  they 
had  indicated  their  distress  to  him  in 


38  Jesus  answerec  him,  Wilt 
thou  lay  down  thy  life  for  my  sake  I 
Verily,  verily,  I  say  unto  thee.  The 
cock  shall  not  crow,  till  thou  hast 
denied  me  thrice. 

CHAPTER  XIV. 

LET  '^  not  your  heart  be  troubled  . 
ye  believe  in  God,  believe ''also 


in  me. 

c  Is.43.1,2.  ver.27.  2  Th.2.2. 
Ep.1.12,13.     1  Pe.1.21. 


d  Is.12.2,3. 


some  manner  by  their  countenance  or 
their  expressions  ;  and  he  proceeds  now 
to  administer  to  them  such  consolations 
as  their  circumstances  made  proper. 
The  discourse  in  this  chapter  was  de- 
livered, doubtless,  while  they  were  sit- 
ting at  the  table,  partaking  of  the  sup- 
per. See  ver.  31.  That  in  the  two 
following  chapters,  and  the  prayer  in 
the  17th  chapter,  were  while  they  were 
gouig  to  the  mount  of  Olives.  There 
is  nowhere  to  be  found  a  discourse  so 
beautiful,  so  tender,  so  full  of  weighty 
thoughts,  and  so  adapted  to  produce 
comtort.  It  is  the  coiisolatory  part  of 
our  religion,  where  Christ  brings  to 
bear  on  the  mind  full  of  anxiety,  and 
perplexity,  and  care,  the  tender  and  in- 
imitably beautiiul  truths  of  his  gospel — 
truths  "Ml  ted  to  allay  every  fear,  silence 
every  murmur,  and  give  consolation  to 
the  soul.  In  the  case  of  the  disciples 
there  v:as  much  to  trouble  them.  They 
were  about  to  part  with  their  beloved, 
tender  friend.  They  were  to  be  left 
alone  to  meet  persecutions  and  trials. 
They  v/ere  without  wealth,  without 
friends,  without  honors.  And  it  is  not 
improbable  that  they  felt  that  his  death 
would  demolish  all  their  schemes,  for 
they  had  not  yet  fully  learned  the  doc- 

'  trine  that  the  Messiah  must  suffer  and 
die.  Luke  xxiv.  21.  ^  Ye  believe  in  God. 
This  may  be  read  either  in  the  in.dica- 
tive  mood  or  the  imperative.  Probably 
it  should  be  read  in  the  imperative.  '  Bc- 

:  lieve  on  God,  and  believe  on  me.'  _  If 
there  were  no  other  reason  for  it,  this  is 
sufficient,  that  there  was  no  more  evi- 
dence that  they  did  beheve  in  God,  than 
that  they  believed  in  Jesus.  All  the  an- 
cient versions,  except  the  Latin,  read  it 
thus.  The  Saviour  told  them  that  then 
consolation  was  to  be  found  at  this  ti  me 
in  confidence  in  God  and  in  him  ;  and  h« 
intimated  what  he  had  so  often  told  them 
and  the  Jews,  that  there  was  an  indts 


336 


JOHN. 


[A.  D.  33. 


2  In  my  Father's  house  are  many 
mansions  :  if  it  were  not  so,  I  would 
have  told  you.  I  go  "  1o  prepare  a 
place  for  you. 

aHe.6.20.  9.8,24.   Re.21.2. 

soluble  union  between  him  and  the  Fa- 
ther. Tills  union  he  takes  occasion  to 
explain  to  them  more  fully.  Vs.  7 — 12. 
'^  Believe  in.  Put  confidence  in,  rely 
on  for  support  and  consolation. 

2,  3.  In  my  Fathers  house.  Most 
interpreters  understand  this  of  heaven, 
as  the  pecuUar  dwelling-place  or  palace 
of  God.  But  it  Tnay  include  the  U7ii- 
verse,  as  the  abode  of  the  omnipresent 
God.  ^  Are  many  mansions.  The  word 
rendered  mansions  means  either  the  act 
of  dweUing  in  any  place  (ver.  23,  we 
will  make  our  abode  with  him),  or  it 
means  the  place  where  one  dwells.  It 
is  taken  from  the  verb  to  remain,  and 
signifies  the  place  where  one  dwells  or 
remains.  It  is  applied  by  the  Greek 
writers  to  the  tents  or  temporary  habi- 
tations which  soldiers  pitch  in  their 
marches.  It  denotes  a  dwelling  of  less 
permanency  than  the  word  house.  It 
is  commonly  understood  as  affirming 
that  in  heaven  there  is  ample  room  to 
receive  all  who  will  come  ;  that  there- 
fore the  disciples  might  be  sure  that 
they  would  not  be  excluded.  Some 
have  understood  it  as  affirming  that  there 
will  be  difierent  grades  in  the  joys  of 
heaven ;  that  some  of  the  mansions  of 
the  saints  will  be  nearer  to  God  than 
others,  agreeably  to  1  Cor.  xv.  40,  41. 
But  perhaps  this  passage  may  have  a 
meaning  wliich  has  not  occurred  to  in-  ! 
terpreters.  Jesus  was  consoling  his  ' 
disciples,  who  were  afiected  with  grief 
at  the  idea  of  his  separation.  To  com- 
fort them  he  addressee  them  in  this  lan- 
guage :  '  The  universe  is  the  dwelling- 
place  of  my  Father.  All  is  his  house. 
Whether  on  earth  or  in  heaven,  we  arc 
still  in  his  habitation.  In  that  vast 
abode  of  God  there  are  many  mansions. 
The  earth  is  one  of  them.  Heaven  is 
another.  Whether  here,  or  there,  we 
are  still  in  the  house,  in  one  of  the 
mansions  of  our  Father,  in  one  of  tJie 
vparlmcnts  of  his  vast  abode.  This 
we  ought  continually  to  feel,  and  to 
rejoice  that  we  are  permitted  to  occupy 
any  part  of  his  dwelling-place.  Nor 
does  it  differ  much  whether  we  are 
in  this  mansion  or  another.     It  should 


3  And  if  I  go  and  prepare  a  place 
for  you,  I  will  ^  come  again,  and  re- 
ceive you  unto  myself;  thaf^  where 
I  am,  there  ye  may  be  also. 

b  He.9.28.      c  c.12.26.  17.24.  1  Th.4.]7. 


not  be  a  matter  of  grief  when  we  are 
called  to  pass  from  one  part  of  this  vast 
habitation  of  God  to  another.  I  am  in- 
deed about  to  leave  you,  but  I  am  go 
ing  only  to  another  part  of  the  vast 
dweUing-place  of  God.  I  shall  still  be 
in  the  same  universal  habitation  with 
you  ;  stdl  in  the  house  of  the  same 
God ;  and  am  going  for  an  important 
purpose,  to  fit  up  another  abode  for 
your  eternal  dwelling.'  If  this  be  the 
meaning,  then  there  is  in  the  discourse 
true  consolation.  We  see  that  the 
death  of  a  Christian  is  not  to  be  dread- 
ed, nor  is  it  an  event  over  which  we 
should  immoderately  weep.  It  is  but 
removing  from  one  aj)artment  of  God's 
univer.sal  dwelling-place  to  another, 
one,  who  will  still  be  in  his  house,  and 
siill  feel  the  same  interest  in  all  that 
pertains  to  his  kingdom.  And  espe- 
cially the  removal  of  the  Saviour  from 
tlie  earth  was  an  event  over  which 
Christians  should  rejoice,  for  he  is  still 
in  the  house  of  God,  and  still  preparin.fj 
mansions  of  rest  for  his  people.  ^  Jfit 
were  not  so,  &c.  Jesus  had  concealed 
from  them  no  truth.  You  have  been  che- 
rishing this  hope  of  a  future  abode  with 
God.  Had  it  been  ill-founded,  I  would 
have  told  you  plainly,  as  I  have  told  you 
other  things.  Had  any  of  you  been  de- 
ceived, as  Judas  was,  I  would  have 
made  it  known  to  you,  as  I  did  to  him. 
^  I  go  to  prepare  a  place  for  you.  By 
his  goijig  is  meant  his  death  and  ascent 
to  heaven.  The  figure  here  is  taken 
from  one  who  is  on  a  journey,  who 
goes  before  his  companions  to  provide 
a  place  to  lodge  in,  and  to  make  the 
necessary  preparations  for  their  enter- 
tainment; It  evidently  means  that  he, 
by  the  work  whicli  he  was  yet  to  per- 
form in  heaven,  would  secitre  their  ad- 
mission there,  and  obtain  for  them  tho 
blessings  of  eternal  life.  That  work 
would  consist  mainlv  in  liis  interces- 
sion. Heb. -x.  12,  13."  19—22  ;  vii.  25— 
27;  iv.  14,  16.  T  That  where  I  am. 
l^his  language  could  be  used  by  no  one 
who  was  not  then  in  the  place  of  which 
he  was  speaking,  and  it  is  just  such 
language  as  one  would  naturally  u.se 


/L.  D.  33.] 


CHAPTER  XIV. 


337 


4  And  whither  I  go  ye  Icnow, 
and  the  way  ye  know. 

5  Thomas  saith  unto  him,  Lord, 

who  was  both  God  and  man — in  refer- 
ence to  his  human  nature,  speaking  of 
his  going  to  his  Father ;  and  in  refer- 
ence to  his  divine  nature,  speaking  as 
if  he  was  then  with  God.  T  Ye  may  he 
also.  This  was  language  eniinently 
fitted  to  comfort  them.  Though  about 
to  leave  them,  yet  he  would  not  always 
be  absent.  He  would  come  again  at 
the  day  of  judgment,  and  gather  all  his 
friends  to  himself,  and  they  should  be 
ever  with  him.  Heb.  ix.  28.  So  shall 
all  Christians  be  \\ith  him._  And  so, 
when  we  part  with  a  beloved  Christian 
friend  by  death,  we  may  realize  that 
the  separation  will  not  be  eternal.  We 
shall  meet  again,  and  dwell  in  a  place 
where  there  shall  be  no  more  separa- 
tion and  no  more  tears. 

4.  Whither  I  go  ye  know.  He  had  so 
often  told  them  that  he  was  to  die,  and 
rise,  and  ascend  to  heaven,  that  they 
could  not  but  understand  it  Matt.  xvi. 
21  ;  Luke  ix.  22  ;  xviii.  31,  32.  %  The 
way  ye  know.  That  is,  the  way  that 
leads  to  the  dwelhng-place  to  which  he 
was  going.  The  way  which  they  were 
to  tread  w^as  to  obey  his  precepts,  imi- 
tate his  example,  and  follow  him. 
Ver.  6.^ 

5.  We  know  not  whither  Ikoit  goest. 
Though  Jesus  had  so  often  told  them 
of  his  approaching  death  and  resurrec- 
tion, yet  it  seems  they  did  not  under- 
stand him.  Nor  did  they  fully  compre- 
hend him  until  after  his  resurrection. 
See  Luke  xxiv.  21.  They  entertained 
the  common  notions  of  a  temporal  king- 
dom ,  they  supposed  still  that  he  was 
to  be  an  earthly  prince  and  leader ;  and 
they  did  not  comprehend  the  reason 
why  he  should  die.  Thomas  confessed 
his  ignorance,  and  the  Saviour  again 
patiently  explained  his  meaning.  All 
this  shows  the  difficulty  of  believing 
when  the  mind  is  full  of  prejudice  and 
of  contrary  opinions.  Had  Thomas 
laid  aside  his  previous  opinions — had  he 
been  willing  to  receive  the  truth  as  Je- 
Bus  plainly  spoke  it — there  v/ould  have 
been  no  difficulty.  Faith  would  have 
oeen  an  easy  and  natural  exercise  of 
the  mind.  And  so  with  the  sinner.  If 
ne  were  willing  to  receive  the  plain  and 
unequivocal    doctrines    of   the    Bible, 

Vol.  IL  -29 


we  know  not  whither  thou  goest , 
and  how^  can  we  know  the  way  1 
6  Jesus  saith  unto  him,  I  am  the 


there  would  be  no  difjiculty.  But  his 
mind  is  full  of  opposite  opinions  and 
plans ;  occupied  with  errors  and  vani- 
ties ;  and  these  are  the  reasons  and  the 
only  reasons  w-hy  he  is  not  a  Christian. 
Yet  who  would  say  that,  after  the  plain 
instructions  of  Jesus,  ThomdiS  might  not 
have  understood  him  ?  And  who  will 
dare  to  say  that  any  sinner  may  not 
lay  aside  his  prejudices,  and  improper 
view's,  and  receive  the  plain  and  simple 
teaching  of  the  Bible  ? 

6.  /  am  the  way.  See  Isa.  xxxv.  8. 
By  this  is  meant,  doubtless,  that  they, 
and  all  others,  were  to  have  access  to 
God  only  by  obeying  the  instructions, 
imitating  the  example,  and  depending 
on  the  merits,  of  the  Lord  Jesus  Christ. 
He  was  the  leader  in  the  road,  the  guide 
to  the  wandering,  the  teacher  of  the  ig- 
norant, and  the  example  to  all.  See  ch. 
vi.  68  :  "  Thou  hast  the  words  of  eter- 
nal life."  1  Peter  ii.  21:  "Christ — 
suffered  for  us,  leaving  us  an  example 
that  ye  should  follow  his  steps."  Heb. 
ix.  8,  9.  IT  The  truth.  The  source  of 
truth,  or  he  who  originates  and  com- 
municates truth  for  the  salvation  of 
men.  Truth  is  a  representation  of 
things  as  they  are.  And  the  life,  the 
purify,  and  the  teaching  of  Jesus 
Christ,  w^as  the  most  complete  and 
perfect  representation  of  the  things  of 
the  eternal  world,  that  has  been,  or  can 
be  presented  to  man.  The  ceremonies 
of  the  Jews  were  shadows ;  the  life  of 
Jesus  was  the  truth.  The  opinions  of 
men  are  fancy  ;  but  the  doctrines  of 
Jesus  were  nothing  more  than  a  re 
presentation  oi  facts  as  they  exist  in  the 
government  of  God.  It  is  implied  in 
this,  also,  that  Jesus  was  the  Fountain 
of  all  truth ;  that  by  his  inspiration  the 
prophets  spoke ;  and  by  him  all  tmth 
is  communicated  to  men.  See  Note, 
ch.  i.  17.  ^  The  life.  See  ch.  xi.  25  ; 
Note  i.  4.  ^  JSFo  man  eometh  to  the  Fa- 
ther but  by  me.  To  come  to  the  Father 
is  to  obtam  his  favor,  to  have  access  to 
his  throne  by  prayer,  and  finally  to  en 
ter  his  kingdom.  No  man  can  obtain 
any  of  these  things  except  by  the  merits 
of  the  Lord  Jesus  Christ.  By  coming 
by  him  is  meant  coming  in  his  name, 
a:nd  depending  on  his  merits.     We  are 


338 


JOHN. 


[A.  D.  33. 


•  way,  and  the  truth,  *  and  the  life  ; 

•  no  •*  man  cometh  unto  the  Father 
but  by  me. 

7  If  ye  had  known  me,  ye  should 
have  known  my  Father  also  :  and 
from  henceforth  ye  know  him,  and 
have  seen  him. 


a  l3.35i 
15.1. 


c,10.9.     He.10.19,20.       b  c.1.17. 


ignorant,  and  he  alone  can  guide  us. 
We  are  sinful,  and  it  is  only  by  his 
merits  that  we  can  be  pardoned.  We 
are  bhnd,  and  he  only  can  enlighten  us. 
God  has  appointed  him  as  the  Media- 
or,  and  has  ordained  that  all  blessings 
shall  descend  to  this  world  through 
him.  Hence  he  has  put  the  world  un- 
der his  control,  has  given  the  affairs  of 
men  into  his  hand,  and  has  appointed 
him  to  dispense  whatever  may  be  ne- 
cessary for  our  peace,  pardon,  and  sal- 
vation.    Acts  iv.  12.  V.  31. 

7.  If  ye  had  known  me.  By  this  Je- 
sus does  not  intend  to  say  that  they 
were  not  truly  his  disciples,  but  that 
they  had  not  Q.full  and  accurate  know- 
ledge of  his  character  and  designs. 
They  still  retained,  to  a  large  extent, 
the  Jewish  notions  respecting  a  tempo- 
ral Messiah,  and  did  not  fully  under- 
stand that  he  was  to  die  and  be  raised 
from  the  dead.  ^  Ye  should  have  known 
my  Father  also.  You  would  have  known 
the  counsels  and  designs  of  my  Father 
respecting  my  death  and  resurrection. 
If  you  had  been  divested  of  your  Jew- 
ish prejudices  about  the  Messiah ;  if 
you  had  understood  that  it  was  proper 
for  me  to  die  ;  you  would  also  have  un- 
derstood the  purposes  and  plans  of  God 
in  my  death ;  and  hiotving  that,  you 
would  have  seen  that  it  was  wise  and 
best.  We  see  here  that  a  correct  know- 
ledge of  the  character  and  work  of 
Christ,  is  the  same  as  a  correct  know- 
ledge of  the  counsels  and  plans  of  God. 
And  we  see  also  that  the  reasons  why 
we  have  not  such  a  knowledge  are 
our  previous  prejudices  and  erroneous 
views.  ^  From  henceforth.  From  this 
time.  From  my  death  and  resurrection 
you  shall  understand  the  plans  and  coun- 
sels of  God.  ^  Ye  know  him.  You 
shall  have  just  views  of  his  plans  and 
designs.  ^  Have  seen  him.  That  is, 
bad  seen  Jesus  Christ,  his  image,  and 
^e  brightness  of  kis  glory  (Heb.  i.  3), 


8  Philip  saitli  nnto  him.  Lord, 
shew  us  the  Father,  and  it  sufficeth 
us. 

9  Jesus  saith  unto  him,  Have  I 
been  so  long  time  with  yoB,  and  yet 
hast  thou  not  known  me,  Philip  1 
He  *  that  hath  seen  me  hath  seen 

<rc.l.4.  11.25.       dAc.4.12.       «CoI.1.15. 


which  was  the  same  as  having  seen  the 
Father.     Ver.  9. 

8.  Lord,  show  us  the  Father.  Philip 
here  referred  to  some  outward  and  visi- 
ble manifestation  of  God.  God  had 
manifested  himself  in  various  ways  to 
the  prophets  and  saints  of  old,  and 
Phihp  affirmed  that  if  some  such  mani- 
festation should  be  made  to  them,  thej 
would  be  satisfied.  It  was  right  to  de 
sire  evidence  that  Jesus  was  the  Mes- 
siah, but  such  evidence  had  been  afford- 
ed abundantly  in  the  miracles  and 
teaching  of  Jesus,  and  that  should  have 
sufficed  them. 

9.  So  loitg  time.  For  more  than  thref 
years  Jesus  had  been  with  thern.  H? 
had  raised  the  dead,  cast  out  devils, 
healed  the  sick,  done  those  things  which 
no  one  could  have  done  who  had  no? 
come  from  God.  In  that  time  they  hao 
had  full  opportunity  to  learn  his  charac- 
ter, and  his  mission  from  God.  No? 
was  it  needful,  after  so  many  proofs, 
that  God  should  visibly  manifest  him- 
self to  them,  in  order  that  they  might 
be  convinced  that  he  came  from  him. 
IT  He  that  hath  seen  me.  He  that  has 
seen  my  works,  heard  my  doctrines, 
and  understood  my  character.  He  that 
has  given  proper  attentio-n  to  the  proois 

!  that  I  have  afforded  that  I  came  imm 
I  God.  ^  Hath  seen  the  Father.  This 
cannot  refer  to  the  essence  or  suhstana 
of  God,  for  he  is  invisible,  and  in  tha. 
respect  no  man  has  seen  God  at  any 
time.  All  that  is  meant  when  it  is  said 
that  God  is  seen,  is,  that  some  manifest- 
atio?i  of  Him  has  been  made  ;  or  some 
such  exhibition  as  that  we  may  learn 
his  character,  his  will,  and  his  plan.<f. 
In  this  case  it  cannot  mean  that  he  that 
had  seen  Je3us  with  the  bodily  eyea 
had  ifi  the  same  sense  seen  God  ;  but 
he  that  had  been  a  witness  of  his  mira- 
cles and  of  his  transfiguration — that  had 
heard  his  doctrines  and  studied  hig 
character— had  had  full  evidence  of  hia 


A.  D.  33.1 


CHAPTER  XIV. 


Jhe  Father;  and  how  sayest  thou 
then,  Shew  us  the  Father  1 

10  Believest  thou  not  that  I  am 
in  the  Father,  and  the  Father  in 
me  1  The  words  that  I  speak  unto 
you,  I  speak  not  of  myself:  bit  the 
Father,  that  dwelleth  in  me,  he  do- 
eth  the  works. 

1 1  Believe  me  that  I  am  in  the 

divine  mission,  and  of  the  will  and  pur- 
pose of  the  Father  in  sending  him.  The 
knowledge  of  the  Son  was  itself,  of 
course,  the  knowledge  of  the  Father. 
There  was  such  an  intimate  union  in 
their  nature  and  design,  that  he  who 
understood  the  one  did  also  the  other. 
See  Note  on  Matt.  xi.  27 ;  also  Luke 
X.  22 ;  John  i.  18. 

10.  I  am  in  the  Father.  See  Note, 
ch.  X.  38.  ^  The  v)ords  that  I  speak, 
&c.  See  Note,  ch.  vii.  16,  17.  it  The 
Father  that  dwelleth  in  me.  Literally, 
"  The  Father  remaining  in  me."  This 
denotes  most  intimate  union  ;  so  that 
the  works  which  Jesus  did  might  be 
said  to  be  done  by  the  Father.  It  im- 
plies a  more  intimate  union  than  can 
subsist  between  a  man  and  God.  Had 
Jesus  been  a  mere  inan,  Uke  the  pro- 
phets, he  would  have  said,  '  The  Fa- 
ther who  sent  or  commissioned  me, 
doth  the  works.'  But  here  there  is  re- 
ference, doubtless,  to  that  mysterious 
and  pecuhar  union  which  subsists  be- 
tween the  Father  and  the  Son.  '^  He 
doeth  the  works.  The  miracles  which  had 
been  wrought  by  Jesus.  The  Father 
could  be  said  to  do  them  on  account  of 
the  intimate  union  between  him  and  the 
Son.     See  ch.  v.  17,  19,  36,  x.  30. 

11.  Believe  me,  &c.  Believe  my  de- 
clarations, that  I  am  in  the  Father,  &,c. 
There  were  two  grounds  on  which  they 
might  beheve  ;  one  was  his  own  testi- 
mony, the  other  was  his  works.  ^  Or 
else.  If  credit  is  not  given  to  my  words, 
let  there  be  to  my  miracles.  IT  For 
the  very  works^  sake.  On  account  of 
the  works.  Or,  be  convinced  by  the 
miracles  themselves.  Either  his  own 
testimony  was  sufficient  to  convince 
them,  or  the  many  miracles  which  he 
had  wrought  in  healing  the  sick,  raising 
the  dead,  &c. 

12.  He  that  helieveth  on  me.  This  pro- 
mise had  doubtless  peculiar  reference 
to  the  apostles  themselves.    They  were 


Father,  and  the  Father  In  me :  or 
else  believe  me  for  the  very  works' 
sake. 

12  Verily,  verily,  I  say  unto  you, 
He  <*  that  believeth  on  me,  the  works 
that  I  do  shall  he  do  also  ;  and  great- 
er works  than  these  shall  he  do ;  be- 
cause I  go  unto  my  Father. 

a  Matt.21.21. 


full  of  grief  at  his  departure,  and  Jesus, 
in  order  to  console  them,  directed  them 
to  the  great  honor  which  was  to  be  con- 
ferred on  them,  and  to  the  assurance 
that  God  would  not  leave  them,  but 
would  attend  them  in  their  ministry 
with  the  demonstrations  of  his  mighty 
power.  It  cannot  be  understood  of  all 
his  followers,  for  the  circumstances  of 
the  promise  do  not  require  us  to  under- 
stand it  thus,  and  it  has  not  been  a  mat- 
ter of  fact  that  all  Christians  have  pos- 
sessed power  to  do  greater  works  than 
the  Lord  Jesus.  It  is  a  general  pro- 
mise that  greater  works  than  he  per- 
formed should  be  done  by  his  followers, 
without  specifying  that  all  his  followers 
would  be  instrumental  in  doing  them. 
^  The  works  that  I  do.  The  miracles  of 
healing  the  sick,  raising  the  dead,  &c 
j  This  was  done  by  the  apostles  in  many- 
instances.  See  Acts  v.  15 ;  xix.  12 ; 
J  xiii.  11  ;  V.  1  —  10.  ^  Greater  works 
j  than  these  shall  he  do.  Interpreters  have 
been  at  a  loss  in  what  way  to  under- 
I  stand  this.  The  most  probable  mean- 
;  in^  of  the  passage  is  the  following : 
i  The  word  "  greater"  cannot  refer  to 
the  miracles  themselves,  for  the  works 
of  the  apostles  did  not  exceed  those  of 
Jesus  in  povjer.  No  higher  exertion  of 
power  was  put  forth,  or  could  be,  than 
raising  the  dead.  But  though  not  great- 
er in  themselves  considered,  yet  they  were 
greater  in  their  effects.  They  made  a 
deeper  impression  on  mankind.  They 
were  attended  with  more  extensive  re- 
sults. They  were  the  means  of  the 
conversion  of  more  sinners.  The  works 
of  Jesus  were  confined  to  Judea.  They 
were  seen  by  few.  The  works  of  the 
apostles  were  watnessed  by  many  na- 
tions ;  and  the  effect  of  their  miracles 
and  preaching  was,  that  thousands  from 
among  the  Jews  and  Gentiles  were  con- 
verted to  the  Christian  faith.  The  worn 
greater  here  is  used,  therefore,  not  to 
denote  the  abscli^te  exertion  of  power 


340 


JOHN. 


[A.  D.  33 


13  And  *  whatsoever  ye  shall  ask 
in  my  name,  that  will  I  do,  that  the 
Father  may  be  glorified  in  the  Son. 

14  If  ye  shall  ask  any  thing  in 
ray  name,  I  will  do  it. 

a  1  Jno.5.14.        b  c.15.10,14.    ver.21,23.     1 
Jno.5.3. 


but  the  effect  which  the  miracles  would 
have  on  mankind.  The  word  "  works" 
here  probably  denotes  not  merely  mira- 
cles, but  all  things  that  the  apostles  did 
that  made  an  impression  on  mankind, 
including  their  travels,  their  labors,  their 
doctrine,  &.c.  IT  Because  I  go  unto  my 
Father.  He  would  there  intercede  for 
them  ;  and  especially  by  his  going  to  the 
Father,  the  Holy  Spirit  would  be  sent 
down  to  attend  them  in  their  ministrv, 
vs.  26,  28  ;  xvi.  7—14.  See  Matt,  xxvi'ii. 
18).  By  his  going  to  the  Father  is  par- 
ticularly denoted  his  exaltation  to  hea- 
ven, and  his  being  placed  as  head  over 
all  things  to  his  church.  Eph.  i.  20 — 23. 
Phil.  ii.  9— 11.  By  his  being  exalted 
there,  the  Holy  Spirit  was  given  (ch. 
xvi.  7) ;  and  by  his  power  thus  put  forth, 
the  Gentiles  were  brought  to  hear  and 
obey  the  gospel. 

13.  Whatsoever  ye  shall  ask.  This  pro- 
mise referred  particularly  to  the  apos- 
tles, in  their  work  of  spreading  the  gos- 
pel. It  is  however  true  of  all  Christians, 
if  what  they  ask  is  in  failh,  and  accord- 
ing to  the  will  of  God.  James  i.  6.  1 
John  v.  14.  ^  In  my  name.  This  is 
equivalent  to  saying  o7i  my  account,  or 
for  my  sake.  If  a  man  who  has  money 
m  a  bank  authorizes  us  to  draw  it,  we 
are  said  to  do  it  in  his  name.  If  a  son 
authorizes  us  to  apply  to  his  father  for 
aid  because  we  are  his  friends,  we  do  it 
in  the  name  of  the  son,  and  the  favor 
will  be  bestowed  on  us  from  the  regard 
the  parent  has  to  his  son,  and  through 
him  to  all  his  friends.  So  we  are  per- 
mitted to  apply  to  God  in  the  name  of 
his  Son  Jesus  Christ.  Because  God  is 
in  him  well  pleased  (Matt.  iii.  17) ;  and 
because  we  are  the  friends  of  his  Son, 
ne  answers  our  requests.  And  though 
we  are  undeserving,  yet  he  loves  us  on 
account  of  his  Son,  and  because  he  sees 
in  us  his  image.  No  privilege  is  great- 
er than  that  of  approaching  God  in  the 
name  of  his  Son ;  and  no  blessings  of 
salvation  can  be  conferred  on  any  who 
do  not  come  in  his  name.  IF  That  loill 
Ida.     Being  exalted,  he  will  be  pos- 


15  If  *  ye  love  me,  keep  my  com 
mandments. 

16  And  I  will  pray  the  Father, 
and  he  shall  give  you  another  Com- 
forter, "  that  he  may  abide  with  you 
for  ever ; 

c  c.15.26. 

sessed  of  all  power  in  heaven  and  earth 
(Matt,  xxviii.  18),  and  he  therefore  could 
fulfil  all  their  desires.  IT  That  the  Fa- 
ther may  be  glorified  in  the  Son.  See 
I  Note,  ch.  xiii.  31. 

I  15.  If  ye  love  me.  Do  not  show  your 
love  by  grief  at  my  departure  merely,  or 
I  by  profession,  but  by  obedience.  ^  Keep 
j  my  comma Jidments.  This  is  the  only 
I  proper  evidence  of  love  to  Jesus ;  for 
I  mere  profession  is  not  proof  of  love. 
!  But  that  love  for  him  which  leads  us  to 
j  do  all  his  will,  to  love  each  other,  to  deny 
j  ourselves,  to  take  up  our  cross,  and  to 
,  follow  him  through  evil  report,  and 
[  through  good  report,  is  the  only  true 
attachment  to  Jesus  Christ.  The  evi- 
!  dence  which  we  have  that  a  child  loves 
its  parents,  is  when  that  child  is  willing 
without  hesitation,  gainsaying,  or  mur- 
muring, to  do  all  that  the  parent  re- 
quires him  to  do.  So  the  apostles  and 
all  disciples  were  required  to  show  that 
they  were  attached  to  him  supremely 
by  yielding  to  all  his  requirements,  and 
in  the  face  of  all  ridicule  and  opposi- 
tion patiently  to  do  his  will.  1  John 
V.  2,  3. 

16.  /  will  pray  the  Father.  This  re- 
fers to  his  intercession  after  his  death 
and  ascension  to  heaven  :  for  this  prayer 
j  was  to  be  connected  with  their  keeping 
his  commandments.  In  what  way  he 
makes  intercession  in  heaven  for  his 
people  we  do  not  know.  The  fatt, 
however,  is  clearly  made  known.  Rom. 
viii.  34.  Heb.  iv.  14,  15  ;  vii.  25.  It  is 
as  the  result  of  his  intercession  in  hea- 
ven that  we  obtain  all  our  blessings,  and 
through  him  that  our  prayers  are  to  be 
presented,  and  made  efficacious  before 
God.  IT  Another  Comforter.  Jesus  had 
been  to  them  a  counsellor,  a  guide,  a 
friend,  while  he  was  with  them.  He 
had  instructed  them  ;  had  borne  with 
their  prejudices  and  ignorance  ;  and  had 
administered  to  their  consolation  in  the 
times  of  despondency.  But  he  was  about 
to  leave  them  now  to  go  alone  into  an 
unfriendly  world.  The  other  Comforter 
was  to  be  given  as  a  compensation  ibr 


A.  D.  33.] 


CHAPTER  XIV. 


341 


17   Even    the    Spirit    of   truth; 
whom  •*  the  world  cannot  receive, 
because  it  seeth   him   not,  neither 
u  J  Oor.2.14. 

his  absence,  or  to  perform  the  offices  to- 
wards them  which  he  would  have  done 
if  he  was  personally  with  them.  And 
from  this  we  may  learn,  in  part,  what 
is  the  office  of  the  Spirit :  It  is  to  fur- 
nish to  all  Christians  the  instruction  and 
consolation  which  would  he  given  hy  the 
■persoTial  presence  of  Jesus.  Ch.  xvi.  14. 
To  the  apostles,  it  was  particularly  to 
inspire  them  with  the  knowledge  of  all 
truth  (ch.  xiv.  26  ;  xv.  26).  Besides  this, 
he  came  to  convince  men  of  sin.  See 
Note,  ch.  xvi.  8 — 11.  It  was  proper 
that  such  an  agent  should  be  sent  into 
the  world :  1st.  Because  it  was  a  part 
of  the  plan  that  Jesus  should  ascend  to 
heaven  after  his  death.  2d.  Unless  some 
heavenly  agent  should  be  sent  to  carry 
forward  the  work  of  salvation,  man 
would  reject  it,  and  perish.  3d.  Jesus 
could  not  be  personally  and  bodily  pre- 
sent in  all  places,  with  the  vast  multi- 
tudes who  should  beheve  on  him.  The 
Holy  Spirit  is  omnipresent,  and  can 
teach  them  all.  Note,  ch.  xvi.  7.  4th. 
It  was  manifestly  a  part  of  the  plan  of 
redemption  that  each  of  the  Persons  of 
the  Trinity  should  perform  his  appro- 
priate work  :  the  Father  in  sending  his 
Son :  the  Son  in  making  atonement  and 
interceding  ;  and  the  Spirit  in  applying 
the  work  to  the  hearts  of  men. 

The  word  translated  Comforter  is  used 
m  the  New  Testament  five  times.  In 
four  instances  it  is  applied  to  the  Holy 
Spirit.  John  xiv.  16,  26  ;  xv.  26  ;  xvi. 
7.  In  the  other  instance,  it  is  applied  to 
the  Lord  Jesus.  1  John  ii.  1 :  "  We 
have  ^m  Advocate  (Paraclete — Comfort- 
er) with  the  Father,  Jesus  Christ  the 
righteous."  It  is  used  therefore  only 
by  John.  The  verb  from  which  it  is 
taken  has  many  significations.  Its  pro- 
per meaning  is  to  call  one  to  us  (Acts 
xxviii.  20) ;  then  to  call  one  to  aid  us,  as 
an  advocate  in  a  court ;  then  to  exhort 
or  entreat,  to  pray  or  implore,  as  an  ad- 
vocate does,  and  to  comfort  or  console, 
by  suggesting  reasons  or  arguments  for 
consolation.  The  word  "comforter" 
is  frequently  used  in  the  Greek  and 
Jewish  writers  to  denote  an  advocate  in 
a  court ;  one  who  intercedes  for  us  ;  a 
monitor,  a  teacher,  an  assistant,  a  help- 
29* 


knoweth  him :  but  ye  know  him ; 
for  he  dwelleth  with  you,  and '  shall 
be  in  you. 

h  Ro.8.9.    1  Jno.2.27. 


er.  It  is  somewhat  difficult  therefore 
to  fix  the  precise  meaning  of  the  word 
It  may  be  translated  either  advocate, 
monitor,  teacher,  or  helper.  What  the 
office  is,  is  to  be  learned  from  what  w« 
are  elsewhere  told  he  does.  We  learn 
particularly  from  the  accounts  that  oui 
Saviour  gives  of  his  work  that  that  of- 
fice was  :  1st.  To  comfort  them  ;  to  be 
with  them  in  his  absence,  and  to  supply 
his  place — and  this  is  properly  expressed 
by  the  word  Comforter.  2d,  I'o  teach 
them,  or  remind  thern  of  truth — and  this 
might  be  expressed  by  the  word  moni- 
tor, or  Teacher  (ver.  26 ;  xv.  26,  27). 
3d.  To  aid  them  in  their  work  ;  to  ad- 
vocate their  cause,  or  to  assist  them  in 
advocating  the  cause  of  rehgion  in  the 
world,  and  in  bringing  sinners  to  re- 
pentance—and this  may  be  expressed 
by  the  word  advocate  (ch.  xvi.  7 — 13). 
It  was  also  by  the  Spirit  that  they  were 
enabled  to  stand  before  kings  and  ma- 
gistrates, and  boldly  to  speak  in  the 
name  of  Jesus.  Matt.  x.  20.  These 
seem  to  comprise  all  the  meanings  of 
the  word  in  the  New  Testament,  but 
no  single  word  in  our  language  express- 
es fully  the  sense  of  the  original.  H"  That 
he  may  abide  with  you  for  ever.  Not 
that  he  should  remain  with  you  for  a 
few  years  as  I  have  done,  and  then  leave 
you,  but  be  with  you  in  all  places  to  the 
close  of  your  life.  He  shall  be  your 
constant  guide  and  attendant. 

17.  The  Spirit  of  truth.  He  is  thus 
called  here  because  he  would  teach  them 
the  truth,  or  would  guide  them  into  all 
truth  (ch.  xvi.  13).  He  would  keep 
them  from  all  error,  and  teach  them  the 
truth  which  either  by  wl-idng  or  preach- 
ing they  were  to  communicate  to  others. 
IT  The  world.  The  term  world  is  often 
used  to  denote  all  who  are  entirely  un- 
der the  influence  of  the  things  of  this 
world  :  of  pride,  and  ambition,  and  plea- 
sure ;  all  who  are  not  Christians,  and 
especially  all  who  are  addicted  to  gross 
vices  and  pursuits.  1  Cor.  i.  21 ;  xi. 
32.  John  xii.  31.  2  Cor.  iv.  4.  ^  Can- 
riot  receive.  Cannot  admit  as  a  Teach- 
er, or  Comforter ;  or  cannot  receive  in 
his  offices  of  enlightening  and  purifying. 
The  reason  why  they  could  not  do  tiuJa 


342 


JOHN. 


[A.D  33. 


18  I  will  not  leave  you  ^  comfort- 
less :  I  *  will  come  to  you. 

»  or,  orplians.        a  ver.3,28. 


ts  immediately  added,  and  is  shown  to 
be  not  because  they  had  no  power  to  do 
it,  but  for  some  other  reason.  IT  Because 
it  seeth  him  not.  The  men  of  the  world 
are  under  the  influences  of  the  senses. 
They  walk  by  sight,  and  not  by  faith. 
Hence  what  they  cannot  perceive  by 
their  senses  ;  what  does  not  gratify  their 
eight,  or  taste,  or  feehng  ;  makes  no 
impression  on  them.  As  they  cannot 
see  the  operations  of  the  Spirit  (John  iii. 
8),  they  judge  that  all  that  is  said  of  his 
influence  is  delusive,  and  hence  they 
cannot  receive  him.  They  have  an  er- 
roneous mode  of  judging  of  what  is  for 
the  welfare  of  man.  IF  Neither  knoweth 
him.  To  k7iow,  in  the  scriptures  often 
means  more  than  the  act  of  the  mind  in 
simply  understanding  a  thing.  It  de- 
notes every  act  or  emotion  oi  the  mind 
that  is  requisite  in  receiving  the  proper 
impression  of  a  truth.  Hence  it  often 
includes  the  idea,  of  approbation,  of  love, 
of  cordial  feeling.  Fs.  i.  6  ;  xxxvii.  18  ; 
cxxxviii.  6.  Nahum  i.  7  ;  2  Tim.  ii.  19. 
In  this  place  it  means  the  approbation 
of  the  heart ;  and  as  the  world  does  not 
approve  of,  or  desire  the  aid  of  the  Spirit, 
so  it  is  said  they  cannot  receive  him. 
They  have  no  love  for  him,  and  they 
reject  him.  Men  often  consider  his 
work  in  the  conversion  of  sinners,  and 
in  revivals,  as  delusion.  They  love  the 
world  so  much  that  they  cannot  under- 
stand his  work,  or  embrace  him.  ^  He 
dwelleth  in  you.  See  Note,  v.  38.  The 
Spirit  dwells  in  Christians  by  his  sacred 
influences.  There  is  no  personal  union, 
no  physical  indwelling,  for  God  is  es- 
sentially present  in  one  place  as  much 
as  in  another.  But  he  works  in  us  re- 
pentance, peace,  joy,  meekness,  &c. 
He  teaches  us,  guides  us,  and  comforts 
us.  See  Notes  on  Gal.  v.  22—24.  Thus 
he  is  said  to  dwell  iyi  us  when  we  are 
made  pure,  peaceable,  holy,  humble  ; 
when  we  become  like  him,  and  cherish 
his  sacred  influences.  The  word  "dwel- 
leth" means  to  remain  with  them.  Je- 
sus was  to  be  taken  away,  and  the 
Spirit  would  remain.  It  is  also  implied 
that  they  would  know  his  presence,  and 
have  assurance  that  they  were  under  his 
guidance.  This  was  true  of  the  apos- 
tles as  inspired  men,  and  it  is  true  of  all 


19  \et  a  little  while,   and    the 
world  seeth  me  no  more  ;   but  ye 


Christians  that  by  ascertaining  that  they 
have  the  graces  of  the  Spirit — joy,  peace, 
long  suffering,  &.c.,  they  know  that  they 
are  the  children  of  God.  1  John  iii.  24  ; 
V.  10. 

18.  Comfortless.  Greek,  orphans. 
Jesus  here  addresses  them  as  children 
(ch.  xiii.  33.)  He  says  that  he  would 
show  them  the  kindness  of  a  parent, 
and  though  he  was  going  away,  he 
would  provide  for  their  future  welfare. 
And  even  while  he  was  absent,  yet  they 
would  sustain  to  him  still  the  relation 
of  children.  Though  he  was  to  die, 
yet  he  would  live  again.  Though  ab- 
sent in  body,  yet  he  would  be  present 
with  them  by  his  Spirit.  Though  he 
was  to  go  away  to  heaven,  yet  he  would 
return  again  to  them.     See  ver.  3, 

19.  A  little  while.  This  was  the  day 
before  his  death.  IT  Seeth  me  no  more. 
No  more  until  the  day  of  judgment. 
The  men  of  the  world  would  not  see 
him  visibly,  and  they  had  not  the  eye 
of  faith  to  discern  him.  ^  But  ye  see 
7ne.  Ye  shall  continue  to  see  me  by 
faith,  even  when  the  world  cannot. 
You  will  continue  to  see  me  by  the  eye 
of  faith  as  still  your  gracious  Saviour  and 
Friend.  ^  Because  I  live.  Though  the 
Saviour  was  about  to  die,  yet  was  he 
also  about  to  be  raised  from  the  dead. 
He  was  to  continue  to  live,  and  though 

i  absent  from  them,  yet  he  would  feel  the 

:  same  interest  in  their  welfare.      This 

I  expression  does  not  refer  particularly  to 

I  his  resurrection,  but  his  continuing  to 

live.     He  had  a  nature  which  could  not 

die.      As  Mediator  also  he  would  be 

raised,  and  continue  to  live.     And  he 

would  have  both  power  and  inclination 

!  to  give  them  also  hfe  ;  to  defend  them, 

j  and  bring  them  with  him.     IT  Ye  shall 

live  also.     This  doubtless  refers  to  their 

future  eternal  life.     And  we  learn  from 

I  this:  1st.  That  the  life  of  the  Christian 

j  depends  on  that  of  Christ.     They  are 

!  united  ;  and  if  they  were  separated,  the 

Christian  could  neither  enjoy  spiritual 

I  life  here,  nor  eternal  joy  hereafter.    2d. 

I  The  fact  that  Jesus  lives,  is  a  pledge 

I  that   all  who  believe  in  him   shall   be 

I  saved.     He  has  power  over  all  our  epi- 

!  ritual  foes,  and  he  can  deliver  us  from 


A.  D.  33,] 

see  me  :  betiaase  ■  I  live,  ye  shall 
live  also. 

•20  At  that  day  ye  shall  know 
that  I  am  in  ray  Father,  and  ye  in 
me,  and  I  in  you. 

21  He  '  that  hath  my  command- 
ments, and  keepeth  them,  he  it  is 
that  loveth  me  :  and  he  that  loveth 
me  shall  be  loved  of  mj  Father; 

a  He.7.25.      b  vcr.  15,23. 


CHAPTER  XIV. 


343 


the  hands  of  our  enemies,  and  from  all 
temptations  and  trials. 

20.  At  that  day.  In  the  time  when 
my  life  shall  be  fully  manifested  to  you, 
and  you  shall  receive  the  assurance  that 
I  live.  This  refers  to  the  time  after  his 
resurrection,  and  to  the  manifestations 
which  in  various  ways  he  would  make 
that  he  was  alive.  1i  That  I  am  in  my 
Father,  &,c.  That  we  are  mest  inti- 
mately and  indissolubly  united.  See 
Note,  eh.  x.  38.  IT  Ye  in  me.  That 
there  is  a  union  between  us  which  can 
never  be  severed.  See  Note,  ch.  xv. 
1—7. 

21.  He  that  hath,  &c.  This  intimate 
union  is  farther  manifested  by  these 
tacts.  1st.  That  true  love  to  Jesus  will 
produce  obedience.  See  ven  15.  2d. 
That  those  who  love  ?um  shall  be  loved 
of  the  Father,  showing  tliat  there  is  a 
union  between  the  Father  and  the  Son. 
3d.  That  Jesus  also  will  love  them, 
e\'incing  still  the  same  union. — Reliffion 
is  love.  And  the  love  of  the  Holy  Be- 
ing or  object,  is  the  love  of  all.  The 
kingdom  of  God  is  one.  His  people, 
tiiough  called  by  different  names,  are 
one.  They  are  united  to  each  other, 
end  to  God ;  and  the  bond  which  unites 
ihe  whole  kingdom  in  one,  is  love. 
^  IVill  manifest  myself  to  him.  To 
manifest  is  to  show,  to  make  appear, 
to  place  before  the  eyes  so  that  an  ob- 
ject may  be  seen.  This  means  that 
Jesus  would  so  skoto  himself  to  his  fol- 
lowers that  they  should  see  and  know 
that  he  was  their  Saviour.  In  what 
v>'ay  this  is  done,  see  ver.  23. 

22.  Judas  scith  unto  kim.  This  was 
the  same  as  Lebbeus  or  Thaddeus. 
See  Biatt.  x.  3.  He  was  the  brother  of 
Jamea,  and  the  author  of  the  Epistle  of 
Jude.  ^How  is  it,  &.c.  Probably  Ju- 
das thcMght  that  he  spake  snly  of  his 
resunroction,  and  he  did  not  readily  see 
fww it  could  be  that  he  could  show  bim- 


and  I  will  love  hira,  and  will  mani- 
fest m5'self  to  him. 

22  Judas  "  saith  unto  him  (not 
Iscariot),  Lord,  how  is  it  that  thou 
wilt  manifest  thyself  unto  us,  and 
not  unto  the  world  1 

23  Jesus  answered,  and  said  unto 
him,  If  a  man  love  me,  he  will  keep 
my  words  :  and  my  Father  will  love 

c  Lu.6.16. 

self  to  them,  and  not  be  seen  also  by 
others. 

23.   Will  keep  my.  words.    See  ver.  15. 
IT  TVe  will  come  to  him.     We  will  come 
to  him  with  the  manifestation  of  pardon, 
peace  of  conscience,  and  joy  in  the  Holy 
Ghost.     It  means  that  God  will  mani- 
fest himself  to  the  soul,  as  a  Father  and 
Friend;  that  Jesus  will  manifest  him- 
self as  a  Saviour.     That  is,  that  there 
will  be  shed  abroad  in  the  heart  just 
\'iews,  and  proper  feelings  towards  God 
and  Christ.     The  Christian  will  rejoice 
in  the  perfections  of  God  and  of  Christ ; 
and  vvill  dehght  to  contemplate  the  glo- 
ries of  a  present  Saviour.     The  condi- 
tion of  a  sinner  is  represented  as  one 
who   has  gone   astray  from  God,  and 
from  whom  God  has  withdrawn.     Ps. 
Iviii.  3.    Prov.  xxviii.  10.    Ezek.xiv.  11, 
He  is  alienated  from  God.     Eph.  ii.  12. 
Isa.  L  4.    Eph.  iv.  18.    Col.  i.  21.     Re- 
ligion is  represented  as  God  returning 
to  the  soul,  and  manifesting  himself  as 
reconciled  through  Jesus  Christ.   2  Cor. 
v.  18.     Col.  i.  21.     ^3Iake  our  abode. 
This  is  a  figurative  expression,  implying 
that    God   and    Christ  would  manifest 
themselves   in   no  temporary  way,  but 
that  it  would  be  the  privilege  of  Chris- 
tians to  enjoy  their  presence  continually. 
They  would  take  up  their  residence  in 
the  heart  as  their  dwelling  place  ;  as  a 
temple  fit  for  their  abode.     See  1  Cor. 
iii.  16  :    "  Ye  aie  the  temple  of  God  ;" 
vL  19:    "Your  body  is  the  temple  of 
i  the  Holy  Ghost;"  2  Cot.  vi.  16  :  "  Y;e 
I  are  the  temple  of  the  living  God."    This 
I  does  not  mean  that  there  is  any  person- 
\al  union  between  Christians  and  God ; 
j  that  there  is  any  pecuhar  indwelling  of 
the  essence  of  (jod  in  us  —  for  God  is 
essentially  present  in  all  places  in  the 
'  same  wav ;  but  it  is  a  figurative  mode 
i  of  speaking,  denoting  that  the  Christian 
I  is  under  the  inflaence  of  God  ;  that  he 
I  rejoices  in  his  presence,  and  tliat  he  haa 


344 


JOHN. 


[A.  D.  33. 


him,  and  *  we  will  come  unto  him 
and  make  out  abode  with  him. 

24  He  that  loveth  me  not,  keep 
©th  not  my  sayings :  and  the  word 
which  ye  hear,  is  not  mine,  hut  the  ' 
Father's,  which  sent  me. 

25  These  things  have  I  spoken 
unto  you,  being-  yet  present  with 
you. 

fllJno.2.24.   Re.3.20.      J  ver.l6. 


the  views,  the  feelings,  the  joys  which 
God  produces  in  a  redeemed  soul,  and 
with  which  he  is  pleased. 

24.  The  word  which  ye  hear  is  not 
mine.     Note,  ch.  v.  19  ;  vii.  16. 

25.  Have  I  spoken.  For  your  conso- 
lation and  guidance.  But  though  he 
had  said  so  many  thing's  to  console  them, 
yet  the  Spirit  would  be  given  also  as 
their  Comforter  and  Guide. 

26.  Will  send  in  my  name.  On.  my 
account.  To  perfect  my  work.  _To 
execute  it  as  I  would,  in  applymg  it  to 
the  hearts  of  men.  See  ver.  13.  IT  Shall 
teach  you  all  things.  All  things  which 
it  was  needful  for  them  to  understand  in 
the  apostolic  office,  and  particularly 
those  things  which  they  were  not  pre- 
pared then  to  hear,  or  could  not  then 
understand.  See  ch.  xvi.  12.  Comp. 
Note,  Matt.  x.  19,  20.  This  was  a  full 
promise  that  they  should  be  inspired, 
and  that  in  organizing  the  church,  and 
in  recording  the  truths  necessary  for  its 
edification,  they  should  be  under  the  in- 
fallible guidance  of  the  Holy  Ghost. 
^  Bring  all  things  to  your  remembrance. 
This  probably  refers  to  two  things  :  1st. 
He  would  seasonably  remind  them  of 
the  sajdngs  of  Jesus,  which  they  might 
otherwise  have  forgotten.  In  the  or- 
ganization of  the  church,  and  in  com- 
posing  the  sacred  history,  he  would 
preside  over  their  memories,  and  recall 
such  truths  and  doctrines  as  were  neces- 
sary either  for  their  comfort,  or  the 
edification  of  his  people.  Amidst  the 
multitude  of  things  which  Jesus  spake 
during  a  ministry  of  more  than  three 
years,  it  was  to  be  expected  that  many 
things  which  he  had  uttered,  that  would 
be  important  for  the  edification  of  the 
church,  would  be  forgotten.  We  see 
hence  the  nature  of  their  inspiration. 
The  Holy  Spirit  made  use  of  their  me- 
mories, and  doubtless  of  all  their  natural 


26  Eut  ^  the  Comforter,  which  is 
the  Holy  Ghost,  whom  the  Father 
will  send  in  my  name,  he  *  shall 
teach  you  all  things,  and  bring  all 
things  to  your  remembrance,  what- 
soever I  have  said  unto  you. 

27  Peace  ^  I  leave  with  you,  my 
peace  I  give  unto  you :  not  as  the 
world  giveth,  give  I  unto  you.    Let 

c  C.1G.13.  1  JnoJ>.2a,27.  d  Ep.2.14,17 
Ph.4.7. 

faculties.  He  so  presided  over  iheu 
memories  as  to  recall  what  they  had 
forgotten,  and  then  it  was  recorded  as  a 
thing  which  they  distinctly  remember 
ed,  in  the  same  way  as  we  remember  q 
thing  which  would  have  been  forgotten 
had  not  some  friend  recalled  it  to  our 
recollection.  2d.  The  Holy  Spirit  would 
teach  them  the  meamiig  of  those  things 
which  the  Saviour  had  spoken.  Thus 
they  did  not  understand  that  he  ought 
to  be  put  to  death  till  after  his  resurrec- 
tion, though  he  had  repeatedly  told  them 
of  it.  Luke  xxiv.  21,  25,  26.  So  they 
did  not  till  then  understand  that  the 
gospel  was  to  be  preached  to  the  Gen- 
tiles, though  this  was  also  declared  be- 
fore. Compare  Matt.  iv.  15,  16  ;  xii. 
21,  with  Acts  X.  44 — 48. 

27.  Peace  I  leave  with  you.  This  was 
a  common  form  of  benediction  among 
the  Jews.  See  Note,  Matt.  x.  13.  It 
is  the  invocation  of  the  blessings  of 
peace  and  happiness.  In  this  pl^ce  ii 
was,  however,  much  more  than  a  mere 
form,  or  an  empty  wish.  It  came  from 
Him  who  had  power  to  make  peace,  and 
to  confer  it  on  all.  Eph.  ii.  15.  It  refers 
here  particularly  to  the  consolations 
which  he  gave  to  his  disciples  in  view  of 
his  approaching  death.  He  had  exhorted 
them  not  to  be  troubled  (ver.  1),  and  he 
had  stated  reasons-  why  they  should  not 
be.  He  explained  to  them  why  he  was 
about  to  leave  them  ;  he  promised  them 
that  he  would  return  ;  and  he  assured 
them  that  the  Holy  Ghost  would  come  to 
coml"ort,  teach,  and  guide  them.  By  all 
these  truths  and  promises,  he  provided 
for  their  peace  in  the  time  of  his  ap- 
proaching departure.  But  the  expres- 
sion refers  also  doubtless  to  the  peace 
which  is  given  to  all  who  love  the 
Sa'v-iour.  They  are  by  nature  enmity 
against  God.  Rom.  viii.  7.  Their  minds 
are  like  the  troubled  sea,  which  canno; 


A.  D.  33.] 


CHAPTER  XIV. 


a45 


not  your  heart  be  troubled,  neither 
let  it  be  afraid. 

28  Ye  have  heard  how  I  said  unto 
you,  I  go   away,  and  come  again 
a  ver.l2. 


rest,  whose  waters  cast  up  mire  and 
dirt.  Isa.  Ivii.  20.  They  were  at  war 
with  conscience,  with  the  law  and  per- 
fections of  God,  and  with  all  the  truths 
of  religion.  Their  state  after  conver- 
sion is  described  as  a  state  of  peace. 
They  are  reconciled  to  God,  and  they 
acquiesce  in  all  his  claims,  and  have  a 
joy  which  the  world  knows  not,  in  the 
word,  the  promises,  the  law,  and  the 
perfections  of  God  ;  in  the  plan  of  sal- 
vation, and  in  the  hopes  of  eternal  hfe. 
See  Rom.  i.  7 ;   v.  1 ;  viii.  6 ;   xiv.  7. 


Gal. 


Eph.  ii.  17  ;  vi.  15.    Phil.  iv. 


7.  Col.  iii.  15.  IT  My  peace.  Such  as 
I  only  can  impart.  The  pecuhar  peace 
which  my  religion  is  fitted  to  impart. 
^Not  as  the  world.  1st.  Not  as  the  ob- 
jects which  men  commonly  pursue : 
pleasure,  fame,  wealth.  They  leave  care, 
anxiety,  remorse.  They  do  not  meet 
the  desires  of  the  immortal  mind,  and 
they  are  incapable  of  affording  that 
peace  which  the  soul  needs.  2d.  Not 
as  the  men  of  the  world  give.  They 
salute  you  with  empty  and  flattering 
words,  but  their  professed  friendship  is 
often  feigned,  and  has  no  sincerity.  You 
cannst  be  sure  that  they  are  sincere, 
but  I  am.  3d.  Not  as  systems  of  phi- 
losophy and  false  religion  give.  They 
profess  to  give  peace,  but  it  is  not  real. 
It  does  not  still  the  voice  of  conscience ; 
it  does  not  take  away  sin  ;  it  does  not 
reconcile  the  soul  to  God.  4th.  My 
peace  is  such  as  meets  all  the  wants  of 
the  soul;  silences  the  alarms  of  con- 
science ;  is  fixed  and  sure  amidst  all  ex- 
ternal changes,  and  will  abide  in  the 
hour  of  death  and  for  ever.  How  desi- 
rable in  a  world  of  anxiety  and  care  to 
possess  this  peace!  And  how  should 
all  who  have  it  not,  seek  that  which  the 
vvorld  can  neither  give  nor  take  away  ! 
^  Neither  let  it  be  afraid.  Of  any  pain, 
persecutions,  or  trials.  You  have  a 
Friend  who  will  never  leave  you  ;  a 
peace  that  shall  always  attend  you.  See 
ver.  1. 

28.  Ye  have  heard,  &c.  Verses  2, 
3.  ^Ifye  love  me.  This  expression  is 
not  to  be  construed  as  if  they  had  then 
iw  love  to  him,  for  they  evidently  had. 


unto  you.  If  ye  loved  me,  ye  would 
rejoice,  because  I  said,  I  "  go  unto 
the  Father :  for ''  my  Father  is  great- 
er than  T. 

6  1  Cor.  15.27  28. 

But  they  had  also  low  views  of  him  as 
the  Messiah  ;  they  had  many  Jewish 
prejudices,  and  they  were  slow  to  be- 
Ueve  his  plain  and  positive  declarations. 
This  is  the  slight  and  tender  reproof  of 
a  friend,  meaning  manifestly  if  you  had 
proper  love  for  me  ;  if  you  had  the 
highest  views  of  my  character  and 
work ;  if  you  would  lay  aside  your 
Jewish  prejudices,  and  put  entire,  im- 
plicit confidence  in  what  I  say.  IT  Ye 
would  rejoice.  Instead  of  grieving,  you 
would  rejoice  in  the  completion  of  the 
plan  which  requires  me  to  return  to 
heaven  that  greater  blessings  may  de- 
scend on  you  by  the  influence  of  the 
Holy  Spirit.  IT  To  my  Father.  To  hea- 
ven ;  to  the  immediate  presence  of  God, 
from  whom  all  the  blessings  of  redemp- 
tion are  to  descend.  ^  For  my  Father 
is  greater  than  I.  The  object  of  Jesus 
here  is  not  to  compare  his  own  nature 
with  that  of  the  Father,  but  his  condi- 
tion. Ye  would  rejoice  that  I  am  to 
leave  this  state  of  suffering  and  humili- 
ation, and  resume  that  glory  which  I 
had  with  the  Father  before  the  world 
was.  You  ought  to  rejoice  at  my  ex- 
altation to  bliss  and  glory  with  the  Fa- 
ther. (Prof  Stuart.)  The  object  of 
this  expression  is  to  console  the  disciples 
in  view  of  his  absence.  This  he  does, 
by  saying  that  if  he  goes  away,  the 
Holy  Spirit  will  descend,  and  great  suc- 
cess will  attend  the  preaching  of  the 
gospel  (ch.  xvi.  7—10).  In  the  plan  of 
salvation  the  Father  is  represented  as 
giving  the  Son,  the  Holy  Spirit,  and 
the  various  blessings  of  the  gospel.  As 
the  Appointer,  the  Giver,  the  Origin- 
ator, he  may  be  represented  as  in  office 
superior  to  the  Son  and  the  Holy  Spirit. 
The  discourse  has  no  reference  mani- 
festly to  the  nature  of  Christ,  and  can 
not  therefore  be  adduced  to  prove  that 
he  is  not  divine.  Its  whole  connexion 
demands  that  we  interpret  it  as  relating 
solely  to  the  imparting  of  the  blessings 
connected  with  redemption,  in  which 
the  Son  is  represented  all  along  as  hav- 
ing been  sent,  or  given,  and  in  this  re- 
spect as  sustaining  a  relation  subordi- 
nate to  the  Father. 


346 


JOHN. 


[A.D.  33 


29  And  now  I  have  told  you  be- 
fore It  come  to  pass  ;  that,  when  it 
is  come  to  pass,  ye  might  believe. 

30  Hereafter  I  will  not  talk  much 
with  you :  for  the  prince  **  of  this 
world  Cometh,  and  hath  nothing  * 
in  me. 

31  But  that  the  world  may  knoHv 

a  c.  16. 11.    £p,2.2. 


that  I  love  the  Father ;  and  as  '  tht 
Father  gave  me  commandment, 
even  so  I  do.  Arise,  let  us  go 
hence. 

CHAPTER  XV. 

I  AM  the  true  vine,  '^  and  my  Fa- 
ther is  the  husbandman.  ^ 


&2Cor.5.21. 

40.8.    Pii.2.8. 


He.4.15. 
d  Is.4.2. 


1  Jno.3.5. 
eCa.8.12. 


c  Ps. 


29.  Before  it  come  to  pass.  Before 
my  death,  resurrection,  and  ascension. 
IT  Ye  might  believe.  You  might  be  con- 
firmed or  strengthened  in  faith  by  the 
evidence  which  I  gave  thai  I  came  from 
God :  the  power  of  foreteihng  future 
events. 

30.  Will  not  talk  much.    The  time  of  my 
death  draws  nigh.    It  occurred  the  next 
day.   ^  The  prince  of  this  world.  See  Note, 
ch.xii.  31.    ^Wometh.  Satan  is  represent- 
ed as  approaching  him,  to  try  him  in  his 
sufferings  ;  and  it  is  commonly  supposed 
that  no  small  part  of  the  pain  endured  in 
the  garden  of  Gethsemane  was  from  some 
dreadful  conflict  with  the  great  enemy  of 
man.    See  Luke  xxh.  53  :  "  This  is  your 
hour,  and  the  power  of  darkness."     Com- 
pare Luke  iv.  13.    II  Hath  nothing  in  me. 
There  is  in  me  no  principle  or  feeling  that 
accords  with  his,  and  nothing  therefore 
l)y  which  he  can  prevail.     Temptation  j 
has  only  power  because  there  are  some 
principles  of  evil  in  us  which  accord  with 
the  designs  of  the  tempter,  and  which 
may  be  excited  by  preseuting  correspond- 
ing objects  till  our  virtue  be  overcome. 
Where   there    is    no    such    propensity, 
temptation  has  no  power.     As  the  prin- 
ciples of  Jesus  were  wholly  on  the  side  | 
of  virtue,  the  meaning  hero  may  be,  that,  i 
though  he  had  the  natural  appetites  of  \ 
man,  his  virtue   was  so   supreme   that  i 
Satan  "  had  nothing  in  iiim"  which  could  ; 
constitute  any  danger  that  he  would  be  ; 
led  into  sin,  and  that  there  was  no  fear  j 
of  the  result  of  the  conflict  before  him.     I 

31.  That  the  world  might  know  that  he  j 
loved  the  Father.     That  it  might  not  be  I 
alleged   that  his  virtue  had   not  been  ' 
Bubjected  to  trial.     It  was  subjected. 
He  was  tempted  in  all  points  hke  as  we 
are,  yet  without  sin.    Heb.  iv.  15.     He 
passed  through  the  severest  forms  of 
temptation,  that  it  might  be  seen  and 
finown   that  his  holiness  was  proof  to 
ell  trial,  and  that  human  nature  might 
ie  so  pure  a.'!  to  rcsir^t  all  forms  of  tempt- 


ation. This  will  he  the  case  with  all 
the  saints  in  heaven,  and  it  was  the  case 
with  Jesus  on  earth.  IT  So  I  do.  In  all 
things  he  obeyed.  And  he  showed 
that,  in  the  face  of  calamities,  persecu- 
tions, and  temptations,  he  was  still  dis- 
posed to  obey  his  Father.  This  he  did, 
tliat  the  world  might  know  that  he  lov- 
ed the  Father.  So  should  we  bear 
trials,  and  resist  temptation.  And  so 
through  persecution  and  calamity  should 
we  show  that  we  are  actuated  })y  the 
love  of  God.  TT  Arise,  let  us  go  hence. 
It  has  been  commonly  supposed  that 
Jesus  and  the  apostles  now  rose  from 
the  paschal  supper  and  went  to  the 
mount  of  Olives,  and  that  the  remain- 
der of  the  discourse  in  chs.  xv.,  xvi., 
together  with  the  prayer  in  oh.  xvu., 
■was  delivered  while  on  the  way  to  the 
garden  of  Gethsemane.  But  some  have 
supposed  that  they  merely  rose  from 
the  table,  and  that  the  discourse  was 
finished  before  they  left  the  room.  Th^ 
former  is  the  more  probable  opinion.  I( 
was  now  probably  towards  midriight, 
and  the  moon  was  at  the  full,  and  the 
scene  was  one,  therefore,  of  great  in- 
terest and  tenderness.  Jesus,  with  a 
little  band,  was  himself  going  to  die, 
and  counselling  his  httle  company  in 
regard  to  their  duties  and  dangers,  and, 
iu  the  stillness  of  the  night,  invoking 
the  protection  and  blessings  of  God  his 
Father  to  attend,  to  sanctify,  and  guide 
them,  in  the  arduous  labors,  the  toils, 
and  persecutions,  they  were  yet  to  en- 
dure. Ch.  xvii. 

CHAPTER  XV. 
1.  I  am  the  true  vine.  Some  have 
supposed  that  tlris  discourse  was  deh?- 
ered  in  the  room  where  the  Lord's  sup- 
per v.'as  instituted,  and  that  as  they  had 
made  use  oiwine,  Jesus  took  occasion 
from  that  to  say  that  he  was  the  true 
vine,  and  to  intimate  that  his  blood  was 
the  real  wine  that  was  to  give  strength 


k  D.33.] 

2  Every  *  branch  in  me  that  bear- 
eth  not  fruit  he  taketh  away :  and 
a  Matt. 15.13.      b  He.12.15.    Re.3.19. 


CHAPTER  XV. 


347 


to  the  soul.  Others  have  supposed  that 
it  was  delivered  in  the  temple,  the  en- 
trance to  which  was  adorned  with  a 
golden  vine,  (Josephus,)  and  that  Jesus 
took,  occasion  thence  to  say  that  he  was 
the  true  vine.  But  it  is  most  probable 
that  it  was  spoken  while  they  were 
going  from  ths  paschal  supper  to  the 
mount  of  OUvea.  Whether  it  was  sug- 
gested by  the  sight  of  vines  by  the 
way,  or  by  the  wine  of  which  they  had 
just  partaken,  cannot  now  be  deter- 
mined. This  comparison  was  frequent 
among  the  Jews,  for  Palestine  abound- 
ed in  vineyards,  and  the  illustration  was 
very  striking.  Thus  the  Jewish  people 
are  compared  to  a  vine  which  God  had 
planted.  Isa.  v.  1—7.  Ps.  Ixxx.  8—16. 
Joel  i.  7.  Jer.  ii.  21.  Eze.  xLx.  10. 
When  Jesus  says  he  was  the  triie  vine, 
perhaps  allusion  is  had  to  Jer.  ii.  21. 
The  word  true  here  is  used  in  the  sense 
of  real,  genuine.  He  really  and  truly 
gives  what  is  emblematically  repre- 
sented by  a  vine.  The  point  of  the  com- 
parison, or  the  meaning  of  the  figure 
is  this:  A  vine  yields  proper  .juice 
and  nourishment  to  all  the  branches, 
whether  these  be  large  or  small.  All 
•Ihe  nourishment  of  each  branch  and 
tendril  passes  tlirough  the  main  stalk, 
or  the  vine,  that  springs  from  the  earth. 
So  Jesus  is  the  source  of  all  real  strength 
and  grace  to  all  his  disciples.  He  is 
their  leader  and  teacher,  and  imparts  to 
them,  as  they  need,  grace  and  strength 
to  bear  the  fruits  of  holiness.  ^Arid  my 
Father  is  the  husbandman.  The  word 
vine-dresser  more  properly  expresses 
the  sense  of  the  original  word  than  hits- 
landman.  It  means  one  who  has  the 
care  of  a  vineyard ;  whose  office  it  is  to 
nurture,  trim,  and  defend  the  vine,  and 
who,  of  course,  feels  a  deep  interest  in 
its  growth  and  welfare.  Note,  Matt. 
xxi.  33.  The  figure  means  that  God 
gave,  or  appointed  his  Son  to  he,  the 
source  of  blessings  to  man ;  that  all 
grace  descends  through  him,  and  that 
God  takes  care  of  all  the  branches  of 
this  vine — that  is,  of  all  who  are  by  faith 
united  to  the  Lord  Jesus  Christ.  In 
Jesus  and  all  his  church  he  feels  the 
deepest  interest,  and  it  is  an  object  of 
great  solicitude  that  his  church  should 


every  hramh  that  ^  oeareth  fruit,  he 
purgeth  it,  that  it  may  bring  forth 
more  fruit. 


receive  these  blessings  and  bear  much 
fruit, 

2.  Every  branch  in  me.  Every  one 
that  is  a  true  follower  of  me — that  is 
!  united  to  me  by  faith — and  that  truly 
I  derives  grace  and  strength  from  me,  as 
the  branch  does  from  the  vine.  The 
word  branch  includes  all  the  boughs, 
and  the  smallest  tendrils  that  shoot  out 
from  the  parent  stalk.  Jesus  here  says 
that  he  sustains  the  same  relation  to  his 
disciples  that  a  parent  stalk  does  to  the 
branches.  But  this  does  not  denote  any 
physical  or  incomprehensible  union.  It 
IS  a  union  formed  by  believing  on  him  ; 
resulting  from  our  feehn^  our  depen- 
dence on  him  and  our  need  of  him  ;  and 
from  embracing  him  as  our  Saviour, 
Redeemer,  and  Friend.  We  become 
united  to  him  in  all  our  interests,  and 
have  common  feelings,  common  de- 
sires, and  a  common  destiny  with  him. 
We  seek  the  same  objects  ;  are  willing 
to  encounter  the  same  trials,  contempt, 
persecution  and  want ;  and  are  desirous 
that  his  God  shall  be  ours,  and  his 
eternal  abode  ours.  It  is  a  union  of 
friendship,  of  love,  and  of  dependence  ; 
a  union  of  weakness  with  strength ;  of 
imperfection  with  perfection ;  of  a  dying 
nature  with  a  living  Saviour ;  of  a  lost 
sinner  with  an  unchanging  Friend  ana 
Redeemer.  It  is  the  most  tender,  and 
interesting  of  all  relations ;  but  not 
more  mysterious  or  more  physical  than 
the  union  of  parent  and  child,  of  hus- 
band and  wife  (Eph.  v.  23),  or  friend 
and  friend.  ^  That  beareth  not  fruit. 
As  the  vine-dresser  will  remove  all 
branches  that  are  dead,  or  that  bear  no 
fruit,  so  will  God  take  from  his  church 
all  professed  Christians  who  give  no 
evidence  by  their  lives  that  they  are 
truly  united  to  the  Lord  Jesus.  He 
here  refers  to  such  cases  as  that  of  Ju- 
das, the  unbelieving  Jews,  the  aposta- 
tizing disciples,  and  all  false  and  merely 
nominal  Christians.  {Dr.  Adam  Clarke.) 
1i  He  taketh  away.  The  vine-dresser 
I  cuts  it  off.  God  removes  such  in  vari- 
\  ous  ways  :  1st.  Bv  the  discipline  of  the 
j  church.  2d.  By  suffering  them  to  fall 
{  into  temptation.  3d.  By  persecution 
I  and  tribulation  ;  by  the  deceitfulness  of 
richpf.  and  l>v  the  cares  of  the  world. 


348 


JOHN. 


[A.  D.  33. 


3  Now  ■  ye  are  clean  through 
the  word  which  I  have  spoken  unto 
you. 

ac.17.17.    Ep.5.26.    1  Pe.1.22. 

Matt.  xiii.  21,  22.  By  siiffering  the  man 
fo  be  placed  in  such  circumstances  as 
Judas,  Achan,  and  Ananias  were  :  such 
as  to  show  what  they  were — to  bring 
their  characters  fairly  out,  and  to  let  it 
be  seen  that  they  had  no  true  love  to 
God.  4th.  By  death  —  for  God  has 
power  thus,  at  any  moment,  to  remove 
unprofitable  branches  l"rom  the  church. 
"^  Every  h'ranch  that  beareth  fruit.  That 
is,  all  true  Christians;  for  all  such  bear 
t>uit.  To  bear  fruit  is  to  show  by  our 
lives  that  we  are  under  the  influence  of 
the  religion  of  Christ ;  and  that  that 
religion  produces  in  us  its  appropriate 
effects  (Gal.  v.  22,  23.  Note,  Matt, 
vii.  16 — 20.)  It  is  also  to  live  so  as  to 
be  useful  to  others.  As  a  vineyard  is 
worthless  unless  it  bears  fruit  that  may 
promote  the  happiness  or  subsistence 
of  man,  so  the  Christian  principle  would 
be  worthless  unless  Christians  should 
live  so  that  others  may  be  made  holy 
and  happy  by  their  example  and  labors, 
and  so  that  the  world  may  be  brought 
to  the  cross  of  the  Saviour.  1  He  jmrg- 
eth  it.  Or  rather  he  prunes  it,  or  clean- 
ses it  by  pruning.  There  is  a  use  of 
words  here — a  para?tomasia  in  the  ori- 
ginal— which  cannot  be  retained  in  the 
translation.  It  may  be  imperfectly  seen 
by  retaining  the  Greek  words,  "  Every 
branch  in  me  that  beareth  not  fruit,  he 
faketh  away,  (airei);  every  branch  that 
beareth  fruit,  he  purgeth  it,  (Kathairet); 
now  ye  are  clean  (Katliaroi),"  &c. 
The  same  Greek  word,  in  different 
forms,  is  still  retained.  God  purifies 
all  true  Christians  so  that  they  may  be 
more  useful.  He  takes  away  that 
which  hindered  their  usefulness;  teaches 
them  ;  excites  them  ;  makes  them  more 
])ure  in  motive  and  in  life.  This  he 
does  by  the  regular  influences  of  his 
►Spirit  in  sanctifying  them;  purifying 
their  motives  ;  teaching  them  the  beauty 
of  holiness,  and  inducing  them  to  de- 
vote themselves  more  to  him.  He  does 
t  by  taking  away  what  opposes  their 
usemlness,  however  much  they  may  be 
attached  to  it,  or  however  painful  to 
part  with  it — as  a  vine-dresser  will  often 
feel  himself  compelled  to  lop  off  a 
oranch  that  is  large,  apparently  thrifty, 


4  Abide  *  in  me,  and  I  in  you. 
As  '^  the  branch  cannot  bear  fruit 
of  itself,  except  it  abide  in  the  vine ; 

6lJno.2.6.  cHos.14.8.  Ga.2.9.Q.  Ph.l. 
31. 


and  handsome,  but  which  bears  no  fruit, 
and  which  shades  or  injures  those  which 
do.  So  God  often  takes  away  the 
property  of  his  people,  their  children, 
or  other  idols.  He  removes  the  objects 
which  bind  their  affections,  and  which 
render  them  inactive.  He  takes  away 
the  things  around  man,  as  he  did  the 
valued  gourds  of  Jonah,  (Jonah  iv.  5 — 
11,)  so  that  he  may  feel  his  dependence, 
and  live  more  to  the  honor  of  God,  and 
bring  forth  more  proof  of  humble  and 
active  piety. 

3.  Now  ye  are  dean.  Still  keeping 
up  the  figure.  {Katharoi.)  It  does  not 
mean  that  they  were  perfect,  but  that 
they  had  been  under  a  process  of  puri- 
fying by  his  instructions  alt  the  time 
he  had  been  Vvith  them.  He  had  re- 
moved their  erroneous  notions  of  the 
Messiah  ;  he  had  gradually  reclaimed 
ihem  from  their  fond  and  foolish  views 
respecting  earthly  honors ;  he  had 
taught  them  to  be  willing  to  forsake  a.l 
things,  and  he  had  so  trained  and  dis- 
ciplined them  that  immediately  aftei 
his  death  they  would  be  ready  to  go 
and  bear  fruit' among  all  nations  to  the 
honor  of  his  name.  In  addition  to  this, 
Judas  had  been  removed  from  their 
numbers,  and  they  were  now  all  true 
followers  of  the  Saviour.  See  Note, 
ch.  xiii.  10.  ^  Through  the  word.  By 
means  of  the  teachings  of  Jesus  while 
he  had  been  whh  them. 

4.  Abide  in  me.  Remain  united  to 
me  by  a  living  faith.  Live  a  life  of  de- 
pendence on  me,  and  obey  my  doc- 
trines, imitate  my  example,  and  con- 
stantly exercise  faith  in  me.  ^  And  1 
in  you.  That  is,  if  you  remain  attached 
to  me,  I  will  remain  with  you,  and  will 
teach,  guide,  and  comfort  you.  This 
he  proceeds  to  illustrate  by  a  reference 
to  the  vine.  If  the  branch  should  be 
cut  off  an  instant,  it  would  die  and  be 
fruitless.  As  long  as  it  is  in  the  vine, 
from  the  nature  of  the  case,  the  parent 
stock  imparts  its  juices,  and  furnishes  a 
constant  circulation  of  sap  adapted  to 
the  growth,  and  fruitfulness  of  the 
branch.  So  our  piety,  if  we  should  be 
separate  from  Christ,  or  if  we  cease  to 
feel  our  union  to  him,  and  dependence 


A.  D.  33.J 


CHAPTER  XV. 


349 


no  more  can  ye,  except  ye  abide  in 
me. 

5  I  am  the  vine,  ye  are  the  branch- 
es :  he  that  abideth  in  me,  and  I  in 
him,  the  same  bringeth  forth  much 
fruit :  ^  for  without  me  ye  can  do 
nothing-. 

6  If  "  a  man  abide  not  in  me,  he 

1  or,  severed  from  me.       a  Matt.3.10.  7.19. 


on  him,  withers  and  droops.  While 
we  are  united  to  him  by  a  living  faith, 
from  the  nature  of  the  case,  strength 
flows  from  him  to  us,  and  we  receive 
help  as  we  need.  Piety  then,  mani- 
fested in  good  works,  in  love,  and  self- 
denial,  is  as  natural,  as  easy,  as  uncon- 
strained, and  as  lovely,  as  the  vine 
covered  with  fruitful  branches,  is  at 
once  i^seful  and  enticing. 

.5.  I  am  the  vine.  Ver.  1.  T  Without 
me  ye  can  do  nothing.  The  expression 
"without  me,"  denotes  the  same  as 
separate  from  me.  As  the  branches,  if 
separated  from  the  parent  sk)ck,  could 
produce  no  fruit,  but  would  immediate- 
ly wither  and  die,  so  the  apostles  and 
all  other  Christians,  if  separate  from 
Christ,  could  do  nothing.  The  ex- 
pression is  one,  therefore,  strongly  im- 
plying dependence.  The  Son  of  God 
was  the  original  source  of  life.  John  i. 
4.  He  also,  by  his  work  as  Mediator, 
^ives  life  to  the  world  (John  vi.  33),  and 
It  is  by  the  same  grace  and  agency  that 
it  is  continued  in  the  Christian.  We 
see  hence,  1st.  That  to  him  is  due  all 
the  praise  for  all  the  good  works  the 
Christian  performs.  2d.  That  they  will 
perform  good  works  just  in  proportion 
as  they  feel  their  dependence  on  him., 
and  look  to  him.  And  3d.  That  the 
reason  why  others  fail  of  being  holy  is 
because  tliey  are  unwilling  to  look  to 
him  and  seek  grace  and  strength  from 
him  who  alone  is  able  to  give  it. 

6.  If  a  man  abide  not  in  me.  See  ver. 
4.  If  a  man  is  not  truly  united  to  him 
by  faith,  and  does  not  live  with  a  con- 
tinual sense  of  his  dependence  on  him. 
This  doubtless  refers  to  those  who  are 
professors  of  religion,  but  who  have  ne- 
ver known  any  thing  of  true  and  real 
connexion  with  him.  IT  Is  cast  forth. 
See  Note  on  ver.  2.  Also  Matt.  viii. 
12 ;  xxii.  13.  IT  Is  loithered.  Is  dried 
up.  A  branch  cut  off  withers.  So  of 
a  soul  unconnected  with  Christ,  how- 

VoL.  IT. —  30 


is  cast  forth  as  a  branch,  and  is 
withered ;  and  men  gather  them, 
and  cast  them  into  the  fire,  and  they 
are  burned. 

7  If  ye  abide  in  me,  and  my 
words  abide  in  you,  ye  *  shall  ask 
what  ye  will,  and  it  shall  be  done 
unto  you. 

h  c.16.23. 


ever  fair  it  may  have  appeared,  and 
however  flourishing  when  a  profession 
of  rehgion  was  first  made,  yet  when  it 
is  tried,  and  it  is  seen  that  there  was  no 
true  grace,  every  thing  withers  and 
dies.  The  zeal  languishes,  the  profess- 
ed love  is  gone,  prayer  is  neglected, 
the  sanctuary  forsaken,  and  the  soul 
becomes  hke  a  wathered  branch  re- 
served for  the  fire  of  the  last  great  day. 
See  a  beautiful  illustration  of  this  in 
Ezek.  XV.  IT  Men  gather  them.  The 
word  men  is  not  in  the  original,  and 
should  not  have  been  in  the  translation. 
The  Greek  is,  "they  gather  them,"  a 
form  of  expression  denoting  simply  they 
are  gathered,  without  specifying  by 
whom  it  is  done.  From  Matt.  xiii.  40 
— 42,  it  seems  that  it  shall  be  done  by 
the  angels.  The  expression  means,  as 
the  withered  and  useless  branches  of 
trees  are  gathered  for  fuel,  so  shall  it  be 
with  all  hypocrites  and  false  professors 
of  religion.  IT  Are  lurned.  See  Matt, 
xiii.  42. 

7.  My  words.  My  doctrine  ;  my  com- 
mandments. IT  Abide  in  you.  Not  only 
are  remembered,  but  are  suffered  to  re- 
main in  you  as  a  living  principle,  to 
regulate  your  affections  and  life.  IT  Ye 
shall  ask,  &c.  See  ch.  xiv.  13.  This 
promise  had  particular  reference  to 
the  apostles.  It  is  applicable  to  other 
Christians  only  so  far  as  they  are  in 
circumstances  similar  to  the  apostles, 
and  only  so  far  as  they  possess  their 
spirit.  We  learn  from  it,  that  it  is  only 
when  we  keep  the  commandments  of 
Christ,  only  when  we  live  by  faith  in 
him,  and  his  words  are  suffered  to  con- 
trol our  conduct  and  aflfections,  that  our 
prayers  will  be  heard.  Were  we  per- 
fect in  all  things,  he  would  always  hear 
us,  and  we  should  be  kept  from  making 
an  improper  petition.  But  just  so  far 
as  men  regard  iniquity  in  their  heart, 
the  Tjord  will  not  hear  them.  Psalm 
Ixvi.  18. 


350 


JOHN. 


[A.  D.  33 


8  Herein  is  my  Father  glorified, 
that  ye  bear  much  ftuit ;  so  shall  ye 
be  my  disciples. 

9  As  the  Father  hath  loved  me, 
60  have  I  loved  you ;  cominue  ye 
in  my  love. 


8.  Herein.  In  this,  to  wit,  in  your 
bearing  much  fruit.  IT  Glorified.  Ho- 
nored. *^\  Bear  much  fruit.  Abound  in 
good  works,  are  faithful,  zealous,  hum- 
ble, devoted,  always  abounding  in  the 
works  of  the  Lord.  This  honors  God, 
1st.  Because  it  shows  the  excellence  of 
his  law  which  requires  it.  2d.  Because 
it  shows  the  power  of  his  gospel,  and 
his  grace  that  can  overcome  the  evil 
propensities  of  the  heart,  and  produce  it, 
3d,  Because  the  Christian  is  restored 
to  the  divine  image,  and  it  shows  how 
excellent  is  the  character  after  which 
they  are  formed.  They  imitate  God, 
and  the  world  sees  that  the  whole  ten- 
dency of  the  divine  administration  and 
character  is  to  make  man  holy  ;  to  pro- 
duce in  us  that  which  is  lovely,  and 
true,  and  honest,  and  of  good  report. 
Compare  Matt,  vii.  20.  Phil.iv.  8.  ^  So. 
That  is,  in  doing  this.  ^  Shall  ye  he  my 
disciples.  This  is  a  true  test  of  charac- 
ter. It  is  not  by  profession,  but  it  is  by 
a  holy  life,  that  the  character  is  tried. 
This  is  a  test  which  it  is  easy  to  apply, 
and  one  which  decides  the  case.  It  is 
worthy  of  remark,  that  the  Saviour  says 
those  who  bear  mvcv.  fruit  are  they  who 
are  his  disciples.  The  design  and  ten- 
dency of  his  religion  is  to  excite  men  to 
do  much  good,  and  to  call  forth  all  their 
strength,  and  time,  and  talents,  in  the 
work  for  which  the  Saviour  laid  down 
his  life.  Nor  should  any  one  take  com- 
fort in  the  belief  that  he  is  a  Christian 
who  does  not  aim  to  do  much  good,  and 
who  does  not  devote  to  God  all  that  he 
has,  in  an  honest  effort  to  glorify  his 
name,  and  to  benefit  a  dying  v.'orld. 
The  apostles  obeyed  this  command  of 
the  Saviour,  and  went  forth  preaching 
the  gospel  every  where,  and  aiming  to 
bring  all  men  to  the  knowledge  of  the 
truth.  And  the  time  has  come  for 
Christians  to  imitate  their  eximple,  and 
Btrive  to  send  the  news  of  salvation  to 
tiie  ends  of  the  earth, 

9,  As  the  Father  hath  loved  vie.  The 
love  of  the  Father  towards  his  only  be- 
gotten Son   is  the  liighest  affection  of 


10  If  *  ye  keep  my  command 
ments,  ye  shall  abide  in  my  love  ; 
even  as  I  have  kept  my  Father's 
commandments,  and  abide  in  his 
love. 

11  These  things  have  I  spoken 

a  c.14.21,23. 


which  we  can  conceive.  Compare 
Matt.  iii.  17 :  xvii.  5.  It  is  the  love  of 
God  towards  his  co-equal  Son,  who  is 
hke  him  in  all  things ;  who  always 
pleased  him,  and  who  was  willing  to 
endure  the  greatest  sacrifices  and  toils 
to  accomplish  his  purpose  of  mercy. 
Yet  this  love  is  adduced  to  illustrate 
the  tender  affection  which  the  Lord 
Jesus  has  for  all  his  friends.  ^  So 
havelloved  you.  Not  to  the  same  de- 
gree, for  this  was  impossible,  but  with 
the  same  kind  of  love  —  deep,  tender, 
unchanging ;  love  prompting  to  self^ 
denials,  toils,  and  sacrifices  to  secure 
their  welfare,  ^  Continue  ye.  The 
reason  which  he  gives  for  their  doing 
this  is  the  strength  of  the  love  which  he 
had  shown  for  them.  His  love  was  so 
great  for  them  that  he  was  about  to  lay 
down  his  Ufe,  This  constitutes  a  strong 
reason  why  we  should  continue  in  his 
love,  1st,  Because  the  love  which  he 
shows  for  us  is  unchanging,  2d.  It  is 
the  love  of  our  best  friend :  love  whose 
strength  was  expressed  by  toils,  and 
groans,  and  blood.  3d,  As  he  is  un- 
changing in  the  character  and  strength 
of  his  affection,  so  should  we  be.  Thus 
only  can  we  properly  express  our  gra- 
titude, thus  only  show  that  we  are  his 
true  friends.  4th.  Our  happiness  here, 
and  for  ever,  depends  altogether  on  our 
co7itinuing  in  the  love  of  Christ.  We 
have  no  source  of  permanent  joy  but  in 
that  love.  IF  In  my  love.  In  love  to 
me.  Thus  it  is  expressed  in  the  Greek 
in  the  next  verse.  The  connexion  also 
demands  that  we  understand  it  of  our 
love  to  him,  and  not  of  his  love  to  us. 
The  latter  cannot  be  the  subject  of  a 
command.  The  former  may.  See  also 
Luke  xi.  42.     1  John  ii.  .5.     Jude  21. 

10.  See  ch.  xiv,  23,  24. 

11.  These  things.  The  discourse  in 
this  and  the  previous  chapter.  This 
discourse  was  designed  to  comfort  them 
by  the  promise  of  the  Holy  Spirit,  and 
of  eternal  life,  and  to  direct  them  in  the 
discharge  of  their  duty.  '^  My  joy.  Thia 
expression  f  robably  denotes  the  happi 


A.  D.  33.] 


CHAPTER  XV. 


351 


unto  you,  that  my  joy  might  remain 
in  you,  and  that  '^  your  joy  miglit 
be  full. 

1-2  This  *  is  my  commandment, 
That  ye  love  one  another,  as  I  have 
loved  you. 

oc.16.24.  17.13.      6c.13.34. 


ness  which  Jesus  had,  and  would  con- 
tinue to  have,  by  their  obedience,  love, 
and  fidelity.  Their  obedience  was  to 
him  a  source  of  joy.  It  was  that  which 
he  sought,  and  for  which  he  had  labored. 
He  now  clearly  taught  them  the  path 
of  duty,  and  encouraged  them  to  perse- 
vere, notwithstanding  he  was  about  to 
laave  them.  If  they  obeyed  him,  it 
would  continue  to  him  to  be  a  source 
of  joy.  Christ  rejoices  in  the  obedience 
of  all  his  friends,  and  though  his  happi- 
ness is  not  dependent  on  them,  yet 
their  fidelity  is  an  object  which  he  de- 
sires, and  in  which  he  finds  delight. 
The  same  sentiment  is  expressed  in  ch. 
xvii.  13.  IT  Your  jou  might  be  full.  That 
you  might  be  freed  from  your  despond- 
ency and  grief  at  my  departure.  That 
you  might  see  the  reason  why  I  leave 
you ;  be  comforted  by  the  Holy  Spirit, 
and  be  sustained  in  the  arduous  trials 
of  your  ministry.  See  1  John  i.  4.  2 
John  12.  This  promise  of  the  Saviour 
was  abundantly  fulfilled.  The  apostles, 
with  great  frequency,  speak  of  the  ful- 
ness of  their  joy — joy  produced  in  just 
the  manner  promised  by  the  Saviour — 
by  the  presence  of  the  Holy  Spirit,  and 
it  showed  his  great  love  that  he  pro- 
mised such  joy ;  his  infinite  knowledge, 
that  in  the  midst  of  their  many  trials 
and  persecutions,  he  knew  that  they 
would  possess  it ;  and  the  glorious 
power  and  loveUness  of  his  gospel,  that 
it  could  impart  such  joy,  amid  so  many 
tribulations.  See  instances  of  this  joy 
in  Acts  xiii.  52.  Rom.  xiv.  17.  2  Cor. 
ii.  3.  Gal.  v.  22.  1  Thess.  i.  6  ;  ii.  19, 
20;  iii;  9.  I  Pet.  i.  8.  Rom.  v.  11.  2 
Cor.  vii.  4. 

12.  This  in  TTiy  commandment.  The 
peculiar  law  of  Christianity,  called  hence 
the  neio  commandment.  See  Note,  ch. 
xiii.  34.  *!i  As  I  have  loved  you.  That 
is,  with  the  same  tender  afiection,  wil- 
ling to  endure  trials,  to  practise  self-de- 
nials, and,  if  need  be,  to  lay  down  your 
lives  for  each  other.     1  John  iii.  16. 

13.  Greater  Love  hath,  &LC.  No  higher 
txpressiun  of  love  could  be  ^ivt'^n.     liife 


13  Greater  *  love  hath  no  man 
than  this,  that  a  man  lay  down  his 
life  for  his  friends. 

14  Ye  ^  are  my  friends,  if  ye  do 
whatsoever  I  command  you. 

15  Henceforth  I  call  you  not  ser- 

c  Ro.5.7,8.      d  ver.lO. 


is  the  most  valuable  object  we  possess, 
and  when  a  man  is  wilUng  to  lay  that 
down  for  his  friends,  or  country,  it 
shows  the  utmost  extent  of  love.  Even 
this  love  for  friends  has  been  rarely 
witnessed.  A  very  few  cases — like  that 
of  Damon  and  Pythias — have  occurred 
where  a  man  was  willing  to  save  the 
life  of  his  friend  by  giving  his  own.  It 
greatly  enhances  the  love  of  Christ, 
that  while  the  instances  of  those  who 
have  been  wiUing  to  die  for  friends 
have  been  so  rare,  he  was  wilUng  to  die 
for  enemies  —  bitter  foes,  who  rejected 
his  reign,  persecuted  him,  reviled  him, 
scorned  him,  and  sought  his  fife.  1 
John  iv.  10.  Rom.  v.  6,  10.  It  also 
shows  us  the  extent  of  his  love  that  he 
gave  himself  up,  not  to  common  suffer- 
ings, but  to  the  most  bitter,  painful, 
and  protracted,  that  man  had  devised, 
not  for  himself,  not  for  friends,  but  for 
a  thoughtless  and  unbelieving  world. 

"  O  Lamb  of  God,  was  ever  pain. 
Was  ever  love  like  thine  !" 

15.  I  call  you  not  servants.  This  had 
been  the  common  title  by  which  he  ad 
dressed  them.  Matt.  x.  24,  25.  John 
xii.  26  ;  xiii.  13.  But  he  had  also  before 
this  on  one  occasion  called  them  friends 
(Luke  xii.  4.),  and  on  one  occasion  after 
this  he  called  them  servants,  (John  xv. 
20).  He  here  means  that  the  ordinary 
title  by  which  he  would  henceforth  ad- 
dress them  would  be  that  of  friends. 
^  The  servant  hnoweth  not,  &c.  He 
receives  the  command  of  his  master 
without  knov/ing  the  reason  why  this 
or  that  thing  is  ordered.  It  is  one  of 
the  conditions  of  slavery  not  to  be  let 
into  the  counsels  and  plans  of  the  mas- 
ter. It  is  the  privilege  of  friendship  to 
be  made  acquainted  with  the  plans, 
wishes,  and  wants  of  the  friend.  This 
instance  of  friendship,  Jesus  had  given 
them  by  making  them  acquainted  with 
the  reasons  why  he  was  about  to  leave 
them,  and  with  his  secret  wishes  in  re- 
gard to  them.  As  he  had  given  them 
this  proof  of  friendship,  it  was  proper 


352 


JOHN. 


[A.  D.  33. 


vants ;  for  the  servant  knoweth  not 

what  his   lord    doeth :    but  1  have 

called  you  "^  friends  :  for  all  things 

a  Ja.2.23. 


that  he  should  not  withhold  from  them 
the  title  of  friends.  1i  His  Lord.  His 
master.  ^  /  have  called  you  friends. 
I  have  given  you  the  name  of  friends. 
He  does  not  mean  that  the  usual  appel- 
lation which  he  had  given  them  had 
been  that  of  friends,  but  that  such  was 
the  title  which  he  had  now  given  them. 
IT  For  all  things,  &c.  The  reason  why 
he  called  them  friends  was,  that  he  had 
now  treated  them  as  friends.  He  had 
opened  to  them  his  mind  ;  made  known 
his  plans ;  acquainted  them  with  the 
design  of  his  coming,  his  death,  his  re- 
surrection, and  ascension;  and  having 
thus  given  them  the  clearest  proof  of 
friendship,  it  was  proper  that  he  should 
give  them  the  name.  ^  That  I  have 
heard,  &c.  Jesus  frequently  represents 
himself  as  commissioned,  or  sent  by 
God,  to  accomplish  an  important  work, 
and  as  being  instructed  by  him  in  re- 
gard to  the  nature  of  that  work.  See 
Note,  John  v.  30.  By  what  he  had 
heard  of  the  Father,  he  doubtless  refers 
to  the  design  of  God  in  his  coming,  and 
his  death.  This  he  had  made  known 
to  them. 

16.  Ye  have  not  chosen  me.  The  word 
here  translated  chosen  is  that  from  which 
is  derived  the  word  elect,  and  means  the 
same  thing.  It  is  frequently  thus  trans- 
lated. Mark  xiii.  20.  Matt.  xxiv.  22, 
24,  31.  Col.  iii.  12.  It  refers,  here, 
doubtless,  to  his  choosing  or  electing 
them  to  be  apostles.  He  says  that  it 
was  not  because  they  had  chosen  him 
to  be  their  teacher  and  guide,  but  be- 
cause he  had  designated  them  to  be  his 
apostles.  See  John  vi.  70 ;  also  Matt, 
iv.  18 — 22.  He  thus  shows  theni  that 
his  love  for  them  was  pure  and  disinter- 
ested ;  that  it  commenced  when  they 
had  no  affection  for  him ;  that  it  was 
not  a  matter  of  obligation  on  his  part ; 
and  that  therefore  it  placed  them  under 
more  tender  and  sacred  obligations  to 
be  entirely  devoted  to  his  service.  The 
same  may  be  said  of  all  who  are  en- 
dowed with  talents  of  any  kind,  or 
raised  to  any  office  in  the  church  or  the 
state.  It  is  not  that  they  have  origin- 
ated these  talents,  or  laid  God  under 
obligation.  What  they  have  they  owe 
to  his  sovereign  goodness,  and  thov  are 


that  I  have  heard  of  my  Father  I 
have  made  known  unto  you. 

16  Ye  *  have  not  chosen  me,  but 
ft  lJno.4.10,19. 

bound  to  devote  all  to  his  service. 
Equally  true  is  this  of  all  Christians. 
It  was  not  that  by  nature  they  were 
more  inclined  than  others  to  seek  God, 
or  that  they  had  any  native  goodness 
to  recommend  them  to  him,  but  it  was 
because  he  graciously  uichned  them  by 
his  Holy  Spirit  to  seek  him  ;  because, 
in  the  language  of  the  Episcopal  and 
Methodist  articles  of  religion,  "The 
grace  of  Christ  prevented  them  ;" — • 
that  is,  went  before  them,  commenced  the 
work  of  their  personal  salvation,  and 
thus  God,  in  sovereign  mercy,  chose 
them  as  his  own.  Whatever  Christians, 
then,  possess,  they  owe  to  God;  and 
by  the  most  tender  and  sacred  ties  they 
are  bound  to  be  his  followers.  IT  /  have 
chosen  you.  To  be  apostles.  Yet  all 
whom  he  now  addressed  were  true  dis- 
ciples. Judas  left  them  ;  and  when  Je- 
sus says  he  had  chosen  them  to  hear 
fruit,  it  may  mean  also  that  he  had 
"chosen  them  to  salvation  through 
sanctification  of  the  Spirit  and  belief  of 
the  truth."  2  Thess.  ii.  13.  IT  Ordain- 
ed you.  Literally,  I  have  placed  you, 
appointed  you,  set  you  apart.  It  does 
not  mean  that  he  had  done  this  by  any 
formal  public  act  of  the  imposition  of 
hands,  as  we  now  use  the  word,  but 
that  he  had  desi^-^iated  or  appointed 
them  to  this  work.  Luke  vi.  13 — 16. 
Matt.  X.  2—5.  ^  Bring  forth  fruit. 
That  you  should  be  rich  in  good  works ; 
faithful  and  successful  in  spreading  my 
gospel.  This  was  the  great  business 
to  which  they  were  set  apart,  and  this 
they  faithfully  accomphshed.  It  may 
be  added  that  this  is  the  great  end  for 
which  Christians  are  chosen.  It  is  not 
to  be  idle,  or  useless,  or  smiply  to  seek 
enjoyment.  It  is  to  do  good,  and  to 
spread  as  far  as  possible  the  rich  lem 
poral  and  spiritual  blessings  which  the 
gospel  is  fitted  to  confer  on  mankind. 
If  Your  fruit  should  remain.  This  pro- 
bably means,  1st.  That  the  effect  of 
their  labors  should  be  permanent  on 
mankind.  Their  efforts  were  not  to  be 
hke  those  of  false  teachers,  the  result 
of  whose  labors  soon  vanish  away  (Acta 
V.  38, 39),  but  their  gospel  was  to  spread, 
was  to  take  a  deep  and  permanent  hold 
on  men,  and  w^as  ultimately  to  fill  the 


\.  D.  33.] 


CHAPTER  XV. 


353 


I  liave  chosen  you,  and  ordained  " 
yon,  that  ye  should  go  and  bring 
forth  fruit,  and  that  your  fruit  should 
remain  ;  that  whatsoever  *  ye  shall 
ask  of  the  Father  in  my  name,  he 
may  give  it  you. 

1 7  These  *=  things  I  command  you, 
that  ye  love  one  another. 

18  If  '^  the  world  hate  you,  ye 
know  that  it  hated  me  before  it 
hated  you. 

19  If  ye  were  of  the  world,  the 
c  ver.l2. 


a  Ep.2.10. 
d  lJno.3.1,3. 


6ver.7.  c.14.13. 
e  c.17.14. 


world.  Matt.  xvi.  18.  The  Saviour 
knew  this,  and  never  was  a  prediction 
more  cheering  for  man,  or  more  certain 
in  its  fulfihnent.  2d.  There  is  included, 
also,  in  this  declaration,  the  idea  that 
their  labors  were  to  be  unremitted. 
They  were  sent  forth  to  be  diligent  in 
their  work,  and  untiring  in  their  efforts 
to  spread  the  gospel,  until  the  day  of 
their  death.  Thus  their  fruit,  the  con- 
tinued product  or  growth  of  religion  in 
their  souls,  was  to  remain,  or  to  be  con- 
tinually produced,  until  God  should  call 
them  from  their  work. — The  Christian, 
and  especially  the  Christian  minister,  is 
devoted  to  the  Saviour  for  life.  He  is 
to  toil  without  intermission,  and  with- 
out being  weary  of  his  work,  till  God 
shall  call  him  home.  The  Saviour  ne- 
ver called  a  disciple  to  serve  him  merely 
a  part  of  his  life  ;  nor  to  feel  himself  at 
liberty  to  relax  his  endeavors ;  nor  to 
suppose  himself  to  be  a  Christian  when 
hia"  religion  produced  no  fruit  in  his  life. 
He  that  enlists  under  the  banners  of  the 
Son  of  God,  does  it  for  life.  He  that 
expects  or  desires  to  grow  weary  and 
cease  to  serve  him,  has  never  yet  put 
on  the  Christian  armor,  or  known  any 
thing  of  the  grace  of  God.  See  Luke 
ix.  G2.  IT  That  whosoever,  &.c.  See  ver.  7. 
18.  If  the  world  hate  you.  The  friend- 
ship 01  the  world  they  were  not  to  ex- 
pect ;  but  they  were  not  to  be  deterred 
from  their  work  by  their  hatred.  They 
had  seen  the  example  of  Jesus.  No 
opposition  of  the  proud,  the  wealthy, 
the  learned,  or  the  men  of  power ;  no 
persecution  or  jibes  ;  had  deterred  him 
from  his  work.  Remembering  this,  and 
having  his  example  s"3adily  in  the  eye, 
they  were   to   labor  not   less   because 


world  would  love  his  own  :  but  be- 
cause ye  are  not  of  the  world,  but  I 
have  chosen  you  out  of  the  world, 
therefore  ^  the  world  hateth  you. 

20  Remember  ^  the  word  that  I 
said  unto  you.  The  servant  is  not 
greater  than  his  lord.  If  they  have 
persecuted  me,  they  will  also  perse- 
cute you:  if ^  they  have  kept  my 
saying,  they  will  keep  your's  also. 

21  But  ^  all  these  things  will  they 
do  unto  you  for  my  name's  sake, 

/Matt.10.24.  Lu.6.40.  c.13.16.      ^  Eze.3.7. 
/j  Matt.  10.22.  24.9.  c.16.3. 


wicked  men  should  oppose  and  deride 
them.  It  is  enough  for  the  disciple  to 
be  as  his  Master,  and  the  servant  as  his 
Lord.     Matt.  x.  25. 

19.  If  ye  were  of  the  world.  If  you 
were  actuated  by  the  principles  of  the 

I  world.  If,  hke  them,  you  were  vain, 
I  earthly,  sensual,  given  to  pleasure, 
wealth,  ambition,  they  would  not  op- 
pose you.  If  Because  ye  are  not  of  the 
world.  Because  you  are  influenced  by 
different  principles  from  men  of  the 
world.  You  are  actuated  by  the  love 
of  God  and  holiness ;  they  by  the  love 
of  sin.  ^  I  have  chosen  you  out  of  the 
world.  I  have  by  choosing  you  to  be 
my  followers,  separated  you  from  theit 
society,  and  placed  you  under  the  gov- 
ernment of  my  holy  laws.  If  Therefore, 
&c.  A  Christian  may  esteem  it  as  one 
evidence  of  his  piety  that  he  is  hated  by 
wicked  men.  Often,  most  decided  evi- 
dence is  given  that  a  man  is  the  friend 
of  God,  by  the  opposition  excited  against 
him  by  the  profane,  the  sabbath-break- 
er, and  the  dissolute.  1  John  iii.  13. 
John  vii.  7. 

20.  Remember  the  word  that  I  said,  &c. 
At  their  first  appointment  to  the  apos- 
tolic oflice.    See  Matt.  x.  24,  25, 

21.  Myname'ssahe.  On  my  account. 
Because  "you  are  my  followers,  and  pos- 
sess my  spirit.  Note,  ch.  xiv.  13.  ^  Be- 
cause they  know  me  not,  &c.  They 
will  not  believe  that  God  has  sent  me. 
They  do  not  so  understand  his  character, 
his  Justice,  or  his  law,  as  to  see  that  it 
was  fit  that  he  should  send  his  Son  to 
die.  They  are  so  opposed  to  it,  so  fill- 
ed with  pride  and  opposition  to  a  plan 
of  salvation  that  is  so  humbling  to  men, 
as  to  be  resolved  n<A  to  beUeve  it ,  and 


854 


JOHN. 


[A.  D.  33 


because   they  know   not  him   that 
Bent  me. 

22  If  "  I  had  not  come  and  spoken 
unto  them,  they  had  not  had  sin  : 
but  *  now  they  have  no  ^  cloke  for 
their  sin. 

23  He  that  hateth  me,  hateth  my 
Father  also. 

a  c.9.41.       b  Ja.4.17.       i  or,  excuse. 


thus  they  persecute  me,  and  will  also 
you. 

22.  And  spoken  unto  them.  Declared 
unto  them  the  will  of  God,  and  made 
known  his  requirements.  Jesus  had  not 
less  certainly  shown  by  his  own  argu- 
ments that  he  was  the  Messiah  than  by  his 
miracles.  By  both  these  kinds  of  proof 
their  guilt  was  to  be  measured.  See 
ver.  26.  No  small  part  of  the  gospel 
©f  John  consists  of  arguments  used  by 
the  Saviour  to  convince  the  Jews  that 
he  came  from  God.  He  here  says,  if 
he  had  not  used  these  arguments,  and 
proved  to  them  his  divine  mission,  they 
had  not  had  sin.  IT  Hod  not  had  sin. 
This  is  evidently  to  be  understood  of 
the  particular  sin  of  persecuting  and  re- 
jecting him.  Of  this  he  was  speaking  ; 
and  though,  if  he  had  not  come,  they 
would  have  been  guilty  of  many  other 
sins,  yet  of  this,  their  great  crowning 
sin,  they  would  not  have  been  guilty. 
We  may  understand  this,  then,  as  teach- 
ing, 1st.  Thatthey  would  not  have  been 
guilty  of  this  kind  of  sin.  They  would  not 
nave  been  chargeable  with  rejecting  the 
signal  grace  of  God  if  Jesus  had  not  come 
and  made  an  offer  of  mercy  to  them.  2d. 
They  would  not  have  been  guilty  of  the 
same  degree  of  sm.  The  rejection  of 
the  Messiah  was  the  crowning  act  of 
rebellion  which  brought  down  the  ven- 
geance of  God,  and  led  on  their  pecu- 
liar national  calamities.  By  way  of  emi- 
nence, therefore,  this  might  be  called 
the  sin — the  peculiar  sin  of  their  age  and 
nation.  Compare  Matt,  xxiii.  34 — 39, 
xxvii.  25.  And  this  shows  us,  what  is 
so  often  taught  in  the  scriptures,  that 
Dur  guilt  will  be  in  proportion  to  the 
light  that  we  possess,  and  the  mercies 
that  we  reject.  Matt.  xi.  20 — 24.  Luke 
xii.  47,  48.  If  it  was  such  a  crime  to 
reject  the  Saviour  the7i,  it  is  a  crime 
now ;  and  if  the  rejection  of  the  Son  of 
(rod  brought  such  calamities   on  the 


24  If  I  had  not  done  among-  them 
the  works  '  which  none  other  man 
did,  they  had  not  had  sin :  but  now 
have  they  both  seen  and  hated  both 
me  and  my  Father. 

25  But  this  comeih  to  pass,  that 
the  word  might  be  fulfilled  that  is 
written  in  their  law.  They  ^  hated 
me  v/ithout  a  cause. 

CC.T.31.       dPs.35.19.  69.4. 

Jewish  nation,  the  same  rejection  will 
involve  the  sinner  now  in  wo,  and  ven- 
geance, and  despair.  ^  No  cloke.  No 
covering,  no  excuse.  I'he  proof  has 
been  so  clear  that  they  cannot  plead  ig- 
norance ;  it  has  been  so  often  presented 
that  they  cannot  allege  that  they  had  no 
opportunity  of  knowing  it.  It  is  still  so 
with  all  sinners. 

23.  He  that  hateth  me,  &c.  To  show 
them  this  was  no  slight  crime,  he  re- 
minds them  that  a  rejection  of  himself 
is  also  a  rejection  of  God.     Such  is  the 

I  union  between  them,  that  no  one  can 
hate  the  one  without  also  hating  the 
other.     See  ch.  v.  19,  20,  xiv.  7,  9. 

24.  The  works  tohich  none  other  man 
did.  The  miracles  of  Jesus  surpassed 
those  of  Moses  and  the  prophets:  1st. 
In  their  nuznber.  He  healed  great  mul- 
titudes, and  no  small  part  of  his  life  was 
occupied  in  doing  good  by  miraculous 
power.  2d.  In  their  nature.  They  in- 
volved a  greater  exertion  of  power.  He 
healed  all  forms  of  disease.  He  showed 
that  his  power  was  superior  to  all  kinds 
of  pain.  He  raised  Lazarus  after  ho 
had  been  four  days  dead.  He  probably 
refers  also  to  the  fact  that  he  had  per- 
formed miracles  of  a  different  kind  from 
all  the  prophets.  3d.  He  did  all  this  by 
his  oivn  power  ;  Moses  and  the  prophets 
by  the  invoked  power  of  God.  Jesus 
spake,  and  it  was  done — showing  that 
he  had  power  of  himself  to  do  more  than 
all  the  ancient  prophets  had  done.  It 
may  be  added  that  his  miracles  were 
done  in  a  short  time.  They  were  con- 
stant, rapid,  continued,  in  all  places. 
Wherever  he  was,  he  showed  that  he 
had  this  power ;  and  in  the  short  space 
of  three  years  and  a  half,  it  is  probable 
that  he  wrought  more  miracles  than  are 
recorded  of  Moses  and  Elijah,  and  all 
the  prophets  put  together. 

25.  In  their  law.  Ps.  xxxv.  19.  All 
the  Old  Testament  'vas  sometimes  cali 


A.  D.  33.] 


26  But  when  ihe  Comforter  "  is 
come,  whom  I  will  send  unto  you 
from  the  Father,  even  the  Spirit  of 
truth,  which  proceedcth  from  the 
Father,  he  ^  shall  testify  of  me  : 

27  And  '^  ye  also  shall  bear  wit- 
ness, because  '^  ye  have  been  with 
me  from  the  beginning. 

flc.14.17.  J  I  Jno.5.6.  c  Lu.24.48.  Ac. 
2.32.  4.20,33.    2  Pe.1.16. 


CHAPTER  XVT. 


355 


ed  the  law.  The  meaning  here  is,  that 
the  same  thing  happened  to  him  that 
did  to  the  Psalmist.  The  same  words 
that  David  used  respecting  his  enemies, 
would  express  also  the  conduct  of  the 
Jews,  and  their  treatment  of  the  Mes- 
siah. In  both  cases  it  was  wuhout  cause. 
Jesus  had  broken  no  law,  he  had  done 
r.o  injury  to  his  country,  or  to  any  indi- 
vidual. It  is  still  true  that  sinners  hate 
him  in  the  same  v^^ay.  He  injures  no  one, 
but,  amidst  all  their  hatred,  he  seeks 
their  welfare  ;  and,  while  they  reject 
him  in  a  manner  for  which  they  caii 
give  no  reason  i?i  the  day  of  judgment, 
ne  still  follows  them  with  mercies,  and 
entreats  them  to  retLU'n  to  him.  Who 
has  ever  had  any  reason  to  hate  the 
Lord  Jesus  ?  What  injury  has  he  ever 
done  to  any  one  of  the  human  race  ? 
\Vhat  evil  has  he  ever  said  or  thought 
of  any  one  of  them  ?  What  cause  or 
reason  had  the  Jews  for  putting  him  to 
death  ?  What  reason  has  the  sinner 
for  hating  him  now  ?  What  reason  for 
neglecting  him  ?  No  one  can  give  a 
reason  for  it  that  shall  satisfy  his  own 
conscience  ;  none  that  has  the  least  show 
of  plausibility.  Yet  no  being  on  earth 
has  ever  been  more  hated,  despised, 
or  neglected : — and  in  every  instance  it 
has  been  '  without  a  cause.'  Reader, 
do  you  hate  him  ?  If  so,  I  ask  you 
WHY  ?  Wherein  has  he  injured  you  ? 
Or  why  should  you  think  or  speak  re- 
proachfully of  the  benevolent  and  pure 
Redeemer? 

27.  Ye  shall  bear  witness.  You  shall 
be  witnesses  to  the  world  to  urge  on 
them  the  evidences  that  the  Lord  Jesus 
was  the  Messiah.  IT  Have  been  loith  me. 
They  had  for  more  than  three  years  seen 
his  works,  and  were  therefore  quahfied 
to  bear  witness  of  his  character  and 
doctrines.  ^  From  the  beginning.  From 
his  entrance  on  the  public  work  of  the 
ministry.  Matt.  iv.  17 — 22.  Compare 
Actsi.  21,  22. 


CHAPTER  XYI. 

THESE  things   have  I  spoken 
unto  you,  that  ye  should  not 
be  offended. 

2  The}"  shall  put  you  out  of  the 
synagogues  :  yea,  the  time  cometh, 
*  that  whosoever  killeth  you  will 
think  that  he  doeth  God  service. 

d  1  Jno.1,2.      e  Ac.26.9-11. 


CHAPTER  XVL 

1.  These  things.  The  things  spoken 
in  the  two  previous  chapters,  promising 
them  divine  aid,  and  directing  them  in 
the  path  of  duty.  ^  Be  offended.  For 
the  meaning  of  the  wordoffhid  see  Note, 
Matt.  V.  29.  It  means  here  the  same 
as  to  stumble  or  fall — that  is,  to  aposta- 
tize. He  proceeds  immediately  to  tell 
them  what  he  had  often  apprized  them 
of,  that  they  would  be  subject  to  great 
persecutions  and  trials.  He  was  also 
himself  about  to  be  removed  by  death. 
They  were  to  go  into  an  unfriendly 
world.  All  these  things  were  in  them- 
selves greatly  fitted  to  shake  their  faith, 
and  leave  them  to  apostatize.  Compare 
Luke  xxiv.  2L  If  they  had  not  been 
apprized  of  this — if  they  had  not  known 
why  Jesus  was  about  to  die — and  if  they 
had  not  been  encouraged  with  the  pro- 
mised aid  of  the  Holy  Ghost  —  they 
would  have  sunk  under  these  trials,  and 
forsaken  him  and  his  cause.  And  we 
may  hence  learn,  1st.  That  if  Christians 
vv'-ere  left  to  themselves,  they  would 
fall  away  and  perish.  2d.  That  God 
affords  means  and  helps  beforehand  to 
keep  them  in  the  path  of  duty.  3d.  That 
the  instructions  of  the  Bible,  and  the  help 
of  the  Holy  Spiritj  are  all  granted  to 
keep  them  from  apostasy.  4th.  That  Je- 
sus, beforehand,  securedxhe  fidelity,  and 
made  certain  the  continuance  in  faith, 
of  his  apostles — seeing  all  their  dangers, 
and  knowing  all  their  enemies.  And, 
in  like  manner,  we  should  be  persuaded 
that  "he  is  able  to  keep  that  which 
we  commit  to  him  against  that  day." 
2  Tim.  i.  12. 

2.  Out  of  the  synagogue.  See  Note, 
ch.  ix.  23.  They  would  excommunicate 
them  from  their  religious  assemblies. 
This  was  often  done.  Compare  Acts 
vi.  13,  14,  ix.  23,  24,  xvii.  5,  xxi.  27—31. 
H"  Wliosoever  killeth  you.  This  refers 
principally  to  the  Jews.  It  is  also  true 
of  the  Gentiles,  that  in  their  persecution 


856 


JOHN. 


[A.  D.  33 


3  And  "  these  things  will  they 
do  unto  you,  because  ^  they  have 
not  known  the  Father,  nor  me. 

4  But  these   things  have  I  told 
ac.15.21.      6  1Cor.2.8.    lTi.7.13. 


of  Christians  they  supposed  they  were 
rendering  acceptable  service  to  their 
gods.  ^  God  service.  The  Jews  who 
persecuted  the  apostles  regarded  them 
as  blasphemers,  and  as  seeking  to  over- 
throw the  temple  service,  and  the  sys- 
tem of  religion  which  God  had  establish- 
ed. Thus  they  supposed  they  were  ren- 
dering service  to  God  in  putting  them 
to  death,  Actsvi.  13,  14  ;  xxi.  28—31. 
Sinners,  especially  hypocrites,  often 
oloke  enormous  crimes  under  the  pre- 
sence of  great  zeal  for  religion.  Men 
often  suppose,  or  profess  to  suppose, 
that  they  are  rendering  God  service 
when  they  persecute  others  ;  and  under 
the  pretence  of  great  zeal  for  truth  and 
purity,  evince  all  possible  bigotry,  pride, 
malice,  and  uncharitableness.  The  peo- 
ple of  God  have  suffered  most  from 
those  who  have  been  co7iscientious  per- 
secutors ;  and  some  of  the  most  mahg- 
nant  foes  which  true  Christians  have 
ever  had  have  been  in  the  church,  and 
have  been  professed  ministers  of  the 
gospel,  persecuting  them  under  pretence 
of  great  zeal  for  the  cause  of  purity  and 
religion.  It  is  no  evidence  of  piety  that 
a  man  is  full  of  zeal  against  those  whom 
he  supposes  to  be  heretics.  And  it  is 
one  of  the  best  proofs  that  a  man  knows 
nothing  of  the  religion  of  Jesus,  when 
he  is  eminent  for  self-conceit  in  his  own 
views  of  orthodoxy,  and  firmly  fixed 
in  the  opinion  that  all  who  differ  from 
him  and  his  sect  7nust  of  course  be 
wrong, 

3.  See  ch.  xv.  21. 

4,  These  thi?igs.  These  things  which 
are  about  to  happen.  (Vs.  1,  2.)  He 
nad  foretold  them  that  they  would  take 
place.  IT  Ye  may  remember,  &c.  By 
caUing  to  mind  that  he  had  foretold 
these  things,  they  would  perceive  that 
he  was  omniscient,  and  would  remem- 
ber also  the  consolations  which  he  had 
afforded  them,  and  the  instructions 
which  he  had  given  them.  Had  these 
calamities  come  upon  them  without 
their  having  been  foretold,  their  faith 
might  have  failed ;  they  might  have 
been  tempted  to  suppose  that  Jesus  was 
not  aware  of  them,  and  of  course  that 


you,  that,  when  the  time  shall  come, 
ye  may  remember  that  I  told  you  of 
them.  And  these  things  I  said  not 
unto  you  at  the  beginning,  because 
I  was  with  you. 

he  was  not  the  Messiah.  God  does  not 
suffer  his  people  to  fall  into  trials  with- 
out giving  them  sufficient  warning,  and 
without  giving  all  the  grace  that  is 
needful  to  bear  them.  "^  Al  the  begin- 
ning. In  the  early  part  of  the  ministry 
of  Jesus.  The  expression  these  things, 
here,  refers  probably  to  all  the  topics 
contained  in  these  chapters.  He  had, 
in  the  early  part  of  his  ministry,  fore- 
warned them  of  calamities  and  persecu- 
tions (Matt.  X.  16;  v.  10  —  12;  ix.  15.), 
but  he  had  not  so  fully  acquainted  them 
with  the  nature,  and  design,  and  sources, 
of  their  trials  ;  he  had  not  so  fully  ap- 
prised them  of  the  fact,  the  circum- 
stances, and  the  object,  of  his  death, 
and  of  his  ascension  to  heaven  ;  he  had 
not  revealed  to  them  so  clearly  that  the 
Holy  Spirit  w^ould  descend,  and  sancti- 
fy, and  guide  them ;  and  especially  he 
had  not,  in  one  continued  discourse, 
grotiped  all  these  things  together,  and 
placed  their  sorrows  and  consolations  so 
fully  before  their  minds.  All  these  are 
included,  it  is  supposed,  in  the  expres- 
sion "  these  things."  ^  Because  I  vas 
with  you.  This  is  the  reason  which  he 
gives  why  he  had  not  at  first  made 
known  to  them  clearly  the  certainty  of 
their  calamities  and  their  joys.  And  i» 
imphes,  1st.  That  it  was  not  needful  to 
do  it  at  once,  as  he  was  to  be  with  them 
for  more  than  three  years,  and  coula 
have  abundant  opportvmity  gradually  to 
teach  these  things,  and  to  prepare  them 
for  the  more  full  announcement  when 
he  was  about  to  leave  them.  2d.  That 
while  he  was  with  them,  he  would  go 
before  them,  and  the  weight  of  calami- 
ties would  fall  on  him,  and  consequently 
they  did  not  so  much  then  need  the  pre- 
sence and  aid  of  the  Holy  Spirit  as  they 
would  when  he  was  gone  :  and  3d.  That 
his  presence  was  to  ihcm  what  the  pre- 
sence of  the  Holy  Spirit  would  be  after 
his  death.  (Ver.  7.)  He  could  teach 
them  all  needful  truth.  He  could  console 
and  guide  them.  Now  that  he  was  to 
leave  them,  he  fully  apprised  them  of 
what  was  before  them,  and  of  the  de 
scent  of  the  Holy  Spirit  to  do  for  them 
what  ^e  had  done  when  with  them. 


A.  D.  33.] 

5  But  now  I  go  my  way  to  him 

that  sent  me  ;  and  none  of  you  ask- 
eth  me,  Whither  goest  thou] 

6  But  because  I  have  said  these 
things  unto  you,  sorrow  '^  hath  filled 
your  heart. 

7  Nevertheless  I  tell  you  the 
truth ;  It  is  expedient  for  you  that 

a  ver.21. 


CHAPTER  XVI. 


357 


5,  6.  Now  I  go  my  way.  Now  I  am 
about  to  die  and  leave  you,  and  it  is 
proper  to  announce  all  these  things  to 
you.  '^  No7ie  of  you  asketh  me,  &c. 
They  gave  themselves  up  to  grief  in- 
stead of  inquiring  why  he  was  about  to 
leave-  them.  Had  they  made  the  in- 
quiry, he  was  ready  to  answer  them, 
and  to  comfort  them.  When  we  are 
afflicted,  we  should  not  yield  ourselves 
to  excessive  grief  We  should  inquire 
why  it  is  that  God  thus  tries  us  ;  and 
we  should  never  doubt  that  if  we  come 
to  him,  and  spread  out  our  sorrows  be- 
fore him,  he  will  give  us  consolation. 

7.  It  is  expedient  for  you,  &c.  The 
reason  why  it  was  expedient  for  them 
that  he  should  go  away,  he  states  to 
be,  that  in  this  way  only  would  the 
Comforter  be  granted  to  them.  Still  it 
may  be  asked  why  the  presence  of  the 
Holy  Spirit  was  more  valuable  to  them 
than  that  of  the  Saviour  himself?  To 
this  it  may  be  answered,  1st.  That 
by  his  departure,  his  death,  and  ascen- 
sion—  by  having  these  great  facts  be- 
fore their  eyes  —  they  would  be  led  by 
the  Holy  Spirit  to  see  more  fully  the 
design  of  his  coming  than  they  would 
by  his  presence.  While  he  was  with 
them.notwiihstanding  the  plainest  teach- 
ing, their  minds  were  filled  with  preju- 
dice and  error.  They  still  adhered  to 
the  expectation  of  a  temporal  kingdom, 
and  were  unwilling  to  believe  that  he 
was  to  die.  When  he  had  actually  left 
them,  they  could  no  longer  doubt  on 
this  subject,  and  were  prepared  to  un- 
derstand why  he  came.  And  this  was 
done.  See  the  Acts  of  the  Apostles  every 
where.  —  It  is  often  needful  that  God 
should  visit  us  with  severe  affliction  be- 
fore our  pride  will  be  humbled,  and  we 
are  willing  to  understand  the  plainest 
truths.  2d.  While  on  the  earth  the 
Lord  Jesus  could  be  bodily  present  but 
in  one  place  at  one  time.  Yet,  in  order 
to  secure  the  great  design  of  saving 
men,  it  was  needful  that  there  should 


I  go  away  ;  for  if  I  go  not  away, 
the  Comforter  will  not  come  unto 
you :  but  if  I  depart,  I  will  send 
him  unto  you. 

8  And  when  he  is  come,  he  will 
^  reprove  the  world  of  sin,  and  of 
righteousness,  and  of  judgment : 

1  or,  convince,    Ac.2.37. 

be  some  agent  who  should  be  in  all 
places,  who  could  attend  all  ministers, 
and  who  could,  at  the  same  time,  ap- 
ply the  work  of  Christ  to  men  in  all 
parts  of  the  earth.  3d.  It  was  an  evi- 
dent arrangement  in  the  great  plan  of 
redemption,  that  each  of  the  persons  of 
the  Trinity  should  perform  a  part.  As 
it  was  not  the  work  of  the  Spirit  to 
make  an  atonement,  so  it  was  not  the 
work  of  the  Saviour  to  apply  it.  And 
until  the  Lord  Jesus  had  performed  this 
great  work,  the  way  was  not  open  for 
the  Holy  Spirit  to  descend  to  perform 
his  part  of  the  great  plan.  Yet,  when 
the  Saviour  had  completed  his  portion 
of  the  work,  and  had  left  the  earth,  the 
Spirit  would  carry  forward  the  same 
plan,  and  apply  it  to  men.  4th.  It  was 
to  be  expected  that  far  more  signal  suc- 
cess would  attend  the  preaching  of  the 
gospel  when  the  atonement  was  actu- 
ally made,  than  before.  It  was  the  of- 
fice of  the  Spirit  to  carry  forward  the 
work  only  when  the  Saviour  had  died 
and  ascended.  And  this  was  actually 
the  case.  See  Acts  ii.  Hence  it  was 
expedient  that  the  Lord  Jesus  should 
go  away,  that  the  Spirit  might  descend 
and  apply  the  work  to  sinners.  The 
departure  of  the  Lord  Jesus  was  to  the 
Apostles  a  source  of  deep  affliction. 
But  had  they  seen  the  whole  case,  they 
would  not  have  been  thus  afilicted.  So 
God  often  takes  away  from  us  one 
I  blessing  that  he  may  bestow  a  greater. 
I  All  affliction,  if  received  in  a  proper 
I  manner,  is  of  this  description.  And 
j  could  the  afflicted  people  of  God  always 
I  see  the  xohole  case  as  God  sees  it,  they 
would  think  and  feel  as  he  does,  that  it 
was  hest  for  them  to  be  thus  afflicted. 
IT  It  is  expedient.  It  is  better  for  you. 
IT  The  Comforter.     Note,  ch.  xiv.  16. 

8.  He  will  reprove.  The  word  trans- 
lated reprove,  means  commonly  to  de- 
monstrate by  argument,  to  prove,  to 
persuade  any  one  to  do  a  thing  by  pre- 
sentiuDf  reasons.     It  hence  means  also 


358 


JOHN. 


[A.  D.  33. 


9  Of  sin,  *»  because  they  believe 
not  on  me ; 

10  Of  righteousness,  *  because  I 

oRo.3.20.   7.9.        &IS.42.21.    Ro.1.17. 

to  conviTice  of  any  thing,  and  particular- 
ly to  convince  of  crime.  I'his  is  its 
meaning  here.  He  will  convince,  or 
convict  the  world  of  sin.  That  is,  Jie 
will  so  apply  the  truths  of  God  to  men's 
own  minds,  as  to  convince  them  by  fair 
and  sufficient  arguments  that  they  are 
sinners.  This  is  the  nature  of  convic- 
tion always.  IF  The  world.  Sinners. 
The  men  of  the  wortd.  All  men  are 
by  nature  sinners ;  and  the  term  the 
world  mav  be  applied  to  thera  all.  John 
i.  10,  xii.  31.  1  John  v.  19. 

9.  Of  sin.  The  first  thing  specified, 
of  which  the  world  would  be  convinced, 
is  sin.  Sin,  in  general,  is  any  violation 
of  a  law  of  God.  But  the  particular  sin 
of  which  men  are  here  said  to  be  con- 
vinced is  that  of  rejecting  the  Lord  Je- 
sus. This  is  placed  J?rs;,  and  is  deem- 
ed the  sin  of  chief  magnitude,  as  it  is 
the  principal  one  of  which  men  are 
guilty.  This  was  particularly  true  of 
the  Jews  who  had  rejected  him  and 
crucified  him.  And  it  was  the  great 
crime  which,  when  brought  home  to 
^heir  consciences  by  the  preaching  of 
the  apostles,  overwhelmed  them  with 
confusion,  and  filled  their  hearts  with 
remorse.  It  was  their  rejection  of  the 
Son  of  God  that  was  made  the  great 
truth  that  was  instrumental  of  their  con- 
version. Acts  ii.  22,  23,  37  ;  iii.  13,  14, 
15  ;  iv.  10,  26—28.  Compare  31—33. 
It  is  also  true  of  other  sinners.  Sinners, 
when  awakened,  often  feel  that  it  has 
been  the  great  crowning  sin  of  their 
lives,  that  they  have  rejected  the  tender 
mercy  of  God,  and  trampled  on  the 
blood  of  his  Son ;  and  that  they  have 
for  months  and  years  refused  to  submit 
to  him,  saying  that  they  would  not  have 
him  to  reign  over  them.  ^I'hus  is  ful- 
filled what  is  spoken  by  Zechariah  xii. 
10:  "And  they  shall  look  upon  me 
whom  they  have  pierced,  and  mourn." 
Throughout  the  New  Testament  this 
is  regarded  as  the  sin  that  is  pre-emi- 
nently offensive  to  God,  and  which,  if 
unrepented  of,  will  certainly  lead  to 
perdition.  Mark  xvi.  IG.  John  iii.  36. 
Hence  it  is  placed  Jlrst  in  those  sins  of  . 
which  the  Spirit  will  convince   men ;  1 


go  to  my  Father,  and  ye  see  me  no 
more  ; 

11  Of  judgment,  <=  because  **  the 
prince  of  this  world  is  judged, 
c  Ac,17.31.    Ro.2.2.  Re.20.12,13.      dc. 12.31. 

and  hence,  if  we  have  hot  yet  been 

brought  to  see  our  guilt  in  rejecting 
God's  tender  mercy  through  his  Son, 
we  are  yet  in  the  gall  of  bitterness  and 
under  the  bond  of  iniqmty. 

10.  Of  righteousness.  This  seems 
clearly  to  refer  to  the  righteousness  or 
in7iocence  of  Jesus  himself.  He  was 
now  persecuted.  He  was  soon  to  be  ar- 
raigned on  heavy  charges,  and  con- 
demned by  the  highest  authority  of  the 
nation  as  guilty.  Yet,  though  condemn- 
ed, he  says  that  the  Holy  Spirit  would 
descend  and  convince  the  world  that  he 
was  innocent.  IT  Because  I  go  to  my  Fa- 
ther. That  is,  the  amazing  miracle  of 
his  resurrection  and  ascension  to  God 
would  be  a  demonstration  of  his  inno- 
cence that  would  satisfy  the  Je\vs  and 
Gentiles.  God  would  not  raise  up  an 
impostor.  If  he  had  been  truly  guilty, 
as  the  Jews  who  condemned  him  pre- 
tended, God  would  not  have  set  his 
seal  to  the  imposture  by  raising  him 
from  the  dead.  But  when  he  did  raise 
him  up  and  exalt  him  to  his  own  right 
hand,  he  gave  his  attestation  to  his  iri' 
nocence ;  he  showed  that  he  approved 
his  work,  and  gave  evidence  conclusive 
that  Jesus  was  sent  from  God.  To  this 
proof  of  the  imwcefice  of  Jesus  the  apos- 
tles often  refer.  Acts  ii.  22  —  24  ;  xvii. 
31.  Rom.  i.  4.  1  Cor.  xv.  14,  &c.  1 
Tim.  iii.  16.  This  same  proof  of  the 
innocence  or  righteousness  of  the  Saviour 
is  as  satisfactory  now  as  it  was  then. 
One  of  the  deepest  feehngs  which  an 
awakened  sinner  has,  is  his  conviction 
of  the  righteousness  of  Jesus  Christ. 
He  sees  that  he  is  holy  ;  that  his  own 
opposition  to  him  has  been  unprovoked, 
unjust,  and  base  ;  and  it  is  this  which  so 
often  overwhelms  his  soul  with  the  con- 
viction of  his  own  unworthiness,  and 
with  earnest  desires  to  obtaiin  a  better 
righteousness  than  his  own.  ^  ui7id  ye 
see  me  no  more.  That  is,  he  was  to  be 
taken  away  from  them,  and  they  would 
not  see  him  till  his  return  to  .iidgment. 
Yet  this  source  of  grief  to  them  would 
be  the  means  of  establishing  his  religion, 
and  greatly  blessing  others. 

11.   OJ  jud gmeni.    That  God  is  just. 


A.  D.  33-1 


CHAPTER  X\  I. 


dm 


12  1  havo  yet  many  things  to  say 
nnto  you,  but  "  ye  cannot  bear  them 
now. 

a  He.5.12. 

and  will  execute  judgment.  This  is 
proved  by  what  he  immediately  states. 
V  The  prince  of  this  world.  Satan.  See 
Note,  ch.  xii.  31.  The  death  of  Christ 
was  a  judgment,  or  a  condemnation  of 
Satan.  In  tliis  struggle  Jesus  gained 
the  victory,  and  subdued  the  great  ene- 
my of  man.  This  proves  that  God  will 
execute  judgment  or  justice  on  all  his 
foes.  If  he  vanquished  his  great  enemy 
who  had  so  long  triumphed  in  this  world, 
he  will  subdue  all  others  in  due  time. 
AH  sinners  in  like  manner  may  expect 
to  be  condemned.  Of  this  great  truth 
Jesus  says  the  Holy  Spirit  will  convince 
men.  God  showed  himself  to  be  just 
in  subduing  his  great  enemy.  He  show- 
ed that  he  was  resolved  to  vanquish  his 
foes,  and  that  all  his  enemies  in  hke 
manner  must  be  subdued.  This  is  deep- 
ly  felt  by  the  convicted  sinner.  Pie 
knows  that  he  is  guilty.  He  learns  that 
God  is  just.  He  fears  that  he  will  con- 
demn him,  and  trembles  in  the  appre- 
hension of  approaching  condemnation. 
From  this  state  of  alarm  there  is  no 
refuge  but  to  flee  to  Him  who  subdued 
the  great  enemy  of  man,  and  who  is 
able  to  deliver  him  from  tha  vengeance 
due  to  his  sins.  Convinced  then  of  the 
righteousness  of  Jesus  Christ,  and  of 
his  abihty  and  willingness  to  save  him, 
he  flees  to  his  cross,  and  seeks  in  him  a 
refuge  from  the  coming  storm  of  wrath. 

In  these  verses  we  have  a  condensed 
and  most  striking  view  of  the  work  of 
the  Holy  Spirit.  These  three  things 
comprise  the  whole  of  his  agency  in  the 
conversion  of  sinful  men.  And  in  the 
accomplishment  of  this  work,  he  still 
awakens,  convinces,  and  renews.  He 
attends  the  preaching  of  the  gospel  and 
blesses  the  means  of  ^race,  and  mani- 
fests his  power  in  revivals  of  religion. 
He  thus  imparts  to  man  the  blessings 
purchased  by  the  death  of  Jesus ;  car- 
ries forward  and  extends  the  same  plan 
of  mercy,  and  will  yet  apply  it  to  all  the 
kingdoms  and  tribes  of  men.  Have  we 
ewer  felt  his  power,  and  boen  brought 
by  his  influence  to  mourn  over  our  sins, 
and  seek  the  mercy  of  a  dying  Saviour  ? 

12.  Yet  many  things  to  say,  &c.  There 
v/ere    many   thhigs    pertaining   to  the 


13  Howbeit,  when  he,  the  Spirit 
of  truth,  is  come,  he  *  will  guide 
you  into  all  truth  :  for  he  shall  not 
6  c.  14.26, 

work  of  the  Spirit  and  the  estabhshment 
of  religion  which  might  be  said.  Jesus 
had  given  them  the  outline  ;  he  had  pre- 
sented to  them  the  great  doctrines  of 
the  system,  but  he  had  not  gone  into 
details.  These  were  things  which  they 
could  not  then  bear.  They  were  still 
full  of  Jewish  prejudices,  and  were  not 
prepared  for  a  full  developement  of  his 
plans.  Probably  he  refers  here  to  the 
great  changes  which  were  to  take  place 
in  the  Jewish  system  :  the  abohtion  of 
sacrifices  and  the  priesthood,  the  change 
of  the  sabbath,  the  rejection  of  the  Jew- 
ish  nation,  &i,c.  For  these  doctrines 
they  were  not  prepared,  but  they  would, 
in  due  tune, be  taught  them  by  the  Holy 
Spirit. 
j  13.  The  Spirit  of  truth.  So  called  be- 
i  cause  he  would  teach  them  all  needful 
!  truth.  ^  Will  guide  you  into  all  truth. 
That  is,  truth  which  pertained  to  the 
establishment  of  the  Christian  system, 
which  they  were  not  then  prepared  to 
hear.  We  may  here  remark  that  this 
is  a  full  promise  that  they  would  be  in- 
spired and  guided  in  founding  the  new 
church.  And  we  may  observe  that  the 
plan  of  the  Saviour  was  replete  with 
wisdom.  Though  they  had  been  long 
with  him,  yet  they  were  not  prepared 
then  to  hear  of  the  changes  that  were  to 
occur.  But  his  death  would  open  their 
eyes,  and  the  Holy  Spirit  making  use 
of  the  striking  and  impressive  scenes  of 
his  death  and  ascension,  would  carry 
forward  vv-ith  vast  rapidity  their  views  of 
the  nature  of  the  Christian  scheme. 
Perhaps  in  the  fev/  days  that  elapsed  of 
which  we  have  a  record  in  the  first  and 
second  chapters  of  the  Acts  of  the  Apos- 
tles, they  learned  more  of  the  true  na- 
ture  of 'the  Christian  plan  than  they 
would  have  done  in  months  or  years 
even  under  the  teaching  of  Jesus  him 
self  The  more  we  study  the  plan  of 
Christ,  the  more  shall  we  admire  the 
profound  wisdom  of  the  Christian 
scheme,  and  see  that  it  was  eminently 
fitted  to  the  great  design  of  its  Founder  : 
to  introduce  it  in  such  a  manner  as  to 
make  on  man  the  deepest  impression  of 
its  wisdom  and  its  truth,  1i  Not  speak 
of  himself.     Not  as  prompted  by  him- 


360 


JOHN. 


[A.  D.  33. 


speak  of  himself;  but  whatsoever 
he  shall  hear,  that  shall  he  speak  : 
and  he  "  will  shew  you  things  to 
come. 

14  He  shall  glorify  me:  for  he 
shall  receive  of  mine,  and  shall 
fchew  it  unto  you. 

15  All  things  that  the  Father  hath 
are  mine  :  therefore  said  I,  that  he 
fihall  take  of  mine,  and  shall  shew 
it  unto  you. 

1 6  A  little  while,  and  ye  shall  not 
see  me :  and  again,  A  little  while, 
and  ye  shall  see  me  ;  because  I  go 
to  the  Father. 

17  Then  said  some  of  his  disci- 
ples   among  themselves.  What  is 

aRe.l.],19.        &  c.2.24,25. 

self.  He  shall  declare  what  is  commu- 
nicated to  him.  Note,  ch.  vii,  18. 
^  Whatsoever  he  shall  hear.  What  he 
shall  receive  of  the  Father  and  the  Son, 
represented  by  hearing,  because  in  this 
way  instruction  is  commonly  received. 
See  Note,  ch.  v.  30.  ^  Things  to  come. 
Probably  this  means  the  meaning  of 
things  which  were  to  take  place  after 
the  time  when  he  was  speaking  to  them, 
to  wit,  the  design  of  his  death  and  the 
nature  of  the  changes  which  were  to 
take  place  in  the  Jewish  nation.  It  is 
also  true  that  the  apostles  were  inspired 
by  the  Holy  Spirit  to  predict  future 
events  which  would  take  place  in  the 
church  and  the  world.  See  Acts  xi. 
28  ;  XX.  29 ;  xxi.  11.  1  Tim.  iv.  1—3. 
2  Tim.  iii.  2  Pet.  i.  14 ;  and  the  whole 
book  of  Revelation. 

14,  Shall  glorify  me.  Shall  honor 
me.  The  nature  of  his  influence  shall 
be  such  as  to  exalt  my  chracter  and 
work  in  view  of  the  mind.  ^  Shall  re- 
ceive of  mine.  Literally,  ' '  shall  take  of, 
or  from  me."  He  shall  receive  his  com- 
mission and  instructions  as  an  ambassa- 
dor from  me,  to  do  my  will  and  com- 
plete my  work.  ^  Shall  show  it.  Shall 
announce  or  communicate  it  to  you. 
This  is  always  the  work  of  the  Spirit. 
All  serious  impressions  produced  by  him 
lead  to  the  Lord  Jesus.  1  Cor.  xii.  3. 
And  by  this  we  may  easily  test  our  feel- 
ings. If  we  have  been  truly  convicted 
of  sin,  and  renewed  by  the  Holy  Ghost, 
il^  tendency  of  aJJ  hi«  influences  has 


this  that  he  saith  unto  us,  A  little 
while,  and  ye  shall  not  see  me : 
and  again  a  little  while,  and  ye  shall 
see  me  :  and,  Because  1  go  to  the 
Father  1 

18  They  said  therefore.  What  is 
this  that  he  saith,  A  little  while? 
We  cannot  tell  what  he  saith. 

19  Now  Jesus  knew  '  that  they 
were  desirous  to  ask  him,  and  said 
unto  them.  Do  ye  inquire  among 
yourselves  of  that  I  said,  A  '^  little 
while,  and  ye  shall  not  see  me  :  and 
again  a  little  while,  and  ye  shall  see 
me  ? 

20  Verily,  verily,  I  say  unto  you, 
that  ye  "^  shall  weep  and  lament,  but 

cver.16.  c.7.33.  13.33.  14.19.  d  Lu.24.17 
21. 


been  to  lead  us  to  the  Saviour  ;  to  show 
us  our  need  of  him  ;  to  reveal  to  us  the 
loveliness  of  his  character,  and  the  fit- 
ness of  his  work  to  our  wants  ;  and  to 
incline  us  to  cast  our  eternal  interests 
on  his  almighty  arm,  and  commit  all  to 
his  hands. 

15.  All  things,  &c.  See  Matt,  xxviii. 
18  ;  xi.  27.  No  one  could  have  said 
this  who  was  not  equal  with  the  Father. 
The  union  was  so  intimate,  though 
mysterious,  that  it  might  with  propriety 
be  said  that  whatever  was  done  in  rela 
tion  to  the  Son,  was  also  done  in  re- 
gard to  the  Father.     See  ch.  xiv.  9. 

16.  A  little  while.  His  death  would 
occur  in  a  short  time.  It  took  place  the 
next  day.  See  ch.  xiv.  19.  11^  Ye  shall 
not  see  me.  That  is,  he  would  be  con 
cealed  from  their  view  in  the  tomb.  H 
And  again  a  little  while.  After  three 
days  he  would  rise  again,  and  appear 
to  their  view.  IT  Because  I  go,  &c. 
Because  it  is  a  part  of  the  plan  that  I 
should  ascend  to  God,  it  is  necessary 
that  I  should  rise  from  the  grave,  and 
then  you  will  see  me,  and  have  evi- 
dence that  I  am  still  your  Friend.  Com- 
pare ch.  vii.  33.  Here  are  three  im- 
portant events  foretold  for  the  consola- 
tion of  the  disciples.  Yet  they  were 
stated  in  such  a  manner,  that  in  their 
circumstances  and  with  their  prejudices 
it  appeared  difficult  to  understand  him. 

20.  Ye  shall  weep,  &c.  At  my  cru- 
cifixion, sufferings,  and  death.  Com- 
pare  Luke   xxiii.   27.      H    The   world 


A.  D.  aa.j 


CHAPTER  XV 1. 


361 


tiie  world  shall  rejoice  :  and  ye  shall 
be  sorrowful,  but  your  sorrow  shall 
be  turned  into  joy. 

21  A  "  woman  when  she  is  in 
travail  hath  sorrow,  because  her 
hour  is  come  :  but  as  soon  as  she  is 
delivered  of  the  child,  she  remem- 
©ereth  no  more  the  anguish,  for  joy 
Chat  a  man  is  born  into  the  world. 

22  And  *  ye  now  therefore  have 

a  Is.26.17.     bver.Q.    <;Lu.24.41,5-2.  c.20.20. 

Wicked  men.  The  term  world  is  fre- 
auently  used  in  this  sense.  See  ver.  8. 
tt  refers  particularly  here  to  the  Jews 
who  sought  his  death,  and  who  would 
rejoice  that  their  object  was  obtained. 
^  Shall  be  turned  into  joy.  You  will 
not  only  rejoice  at  my  resurrection,  but 
even  my  death,  now  the  object  of  so 
much  grief  to  you,  shall  be  to  you  a 
source  of  unspeakable  joy.  It  will  pro- 
cure for  you  peace  and  pardon  in  this 
life,  and  eternal  joy  in  the  world  to 
come.  Thus  their  greatest  apparent 
calamity  would  be  to  them  finally  the 
source  of  their  highest  comfort ;  and 
though  then  they  could  not  see  how  it 
could  be,  yet  if  they  had  known  the 
whole  case  they  «\'ould  have  seen  that 
they  might  rejoice.  As  it  was,  they 
were  to  be  consoled  by  the  assurance 
of  the  Saviour  that  it  would  be  for  their 
good.  And  thus  in  our  afflictions  if  we 
could  see  the  whole  case,  we  should  re- 
joice. As  it  is,  when  they  appear  dark 
and  mysterious,  we  may  trust  in  the 
promise  of  God  that  it  will  be  for  our 
welfare.  We  may  also  remark  here 
that  the  apparent  triumphs  of  the  wick- 
ed, though  they  may  produce  grief  at 
present  in  the  minds  of  Christians,  will 
be  yet  overruled  for  their  good.  Their 
joy  shall  be  turned  into  mourning,  and 
the  mourning  of  Christians  into  joy  ; 
and  the  wicked  man  may  be  doing  the 
very  thin^— as  they  were  in  the  cruci- 
fixion of  the  Lord  Jesus — that  shall  yet 
be  made  the  means  of  promoting  the 
glory  of  God  and  the  good  of  his  people. 
Ps.  Ixxvi.  10. 

22.  I  will  see  you  again.  After  my 
resurrection.  IT  Your  joy  no  man  faketh 
from  you.  You  shall  be  so  firmly  per- 
suaded that  I  have  risen,  and.  that  I  am 
the  Messiah,  that  n8ith(!r  the  threats 
nor  persecutions  of  men  shall  ever  be 
able  to  shake  your  faith   and  produce  . 

Vol.  II.  — 31 


sorrow :  but  I  will  see  you  again, 
and  '^  your  heart  shall  rejoice,  and 
your  joy  "^  no  man  taketh  from  you. 

23  And  in  that  day  ye  shall  ask 
me  nothing-.  Veril}^  verily,  I  say 
unto  you.  Whatsoever  ye  shall  ask 
the  Father  in  ray  name^  he  will  give 
it  you.  ''.■■.. 

24:  Hitherto  have  ye  asked  no- 
thing in  my  name  ;  ask,  *  and  ye 

d  1  Pe.1.8.        e  Matt.7.7,P.    Ja.4.2,3. 

doubt  or  unbelief,  and  thus  take  away 
your  joy.  This  prediction  was  remark- 
ably fulfilled.  It  is  evident  that  after 
his  ascension  not  one  of  the  apostles 
ever  doubted  for  a  moment  that  he  had 
risen  from  the  dead.  No  persecution 
or  trial  was  able  to  shake  their  faith  ; 
and  thus  amidst  all  their  afllictions, 
they  had  an  unshaken  source  of  joy. 

23.  In  that  day.  After  my  resurrec- 
tion and  ascension.  ^  Ye  shall  ask  me 
nothing.  The  word  rendered  ask  here 
may  have  two  significations,  one  to  ask 
by  way  of  inquiry,  the  other  to  ask  for 
assistance.  Perhaps  there  is  reference 
here  to  both  these  senses.  While  he 
was  with  them,  they  had  been  accus- 
tomed to  depend  on  him  for  the  supply 
of  their  wants,  and  in  a  great  degree  to 
propose  their  trials  to  him,  expecting 
his  aid.  See  Matt.  viii.  25.  John  xi.  3. 
They  were  also  dependent  on  his  per- 
sonal instructions  to  explain  to  them 
the  mysteries  of  his  rehgion,  and  to  re- 
move their  perplexities  on  the  subject 
of  his  doctrines.  They  had  not  sought 
to  God  through  him  as  the  Mediator 
but  they  had  directly  applied  to  the  Sa 
viour  himself  He  now^  tells  them  tha. 
henceforward  their  requests  were  to  be 
made  to  God  in  his  name,  and  that  he, 
by  the  influences  of  his  Spirit,  would 
make  known  to  them  what  Jesus  woula 
himself  do,  if  bodily  present.  The  em- 
phasis in  this  verse  is  to  be  placed  on 
the  word  "  me."  Their  requests  were 
not  to  be  made  to  him,  but  to  the  Fa- 
ther. ^  Whatsoever  ye  shall  ask,  Sec. 
See  ch.  xiv.  13. 

24.  Hitherto.  During  his  ministry, 
and  while  he  was  with  them.  ^  Ye 
have  asked^,  &c.  From  the  evangelists, 
as  well  as  from  this  declaration,  it  seems 
that  they  had  presented  their  requests 
for  instruction  and  aid  to  Jesus  himself. 
If  thev  had  prayed  to  God,  it  is  proba 


362 


JOHN. 


IA.D.39. 


shall  receive,  that  *  your  ioy  may 

be  Ml.  y     s  y     y 

25  These  things  have  I  spoken 
unto  you  in  *  proverbs  :  but  the  time 
Cometh  when  I  shall  no  more  speak 
unto  you  in  ^  proverbs,  but  I  shall 
shew  you  plainly  of  the  Father. 

26  x\t  *  that  day  ye  shall  ask  in 
my  name  :  and  I  say  not  unto  you 
that  I  will  pray  the  Father  for  you  ; 

27  For  <=  the  Father  himself  lov- 

a  c.15.11.       1  or,  parables. 

ble  that  they  had  not  done  it  in  his 
name.  This  great  truth  that  we  must 
approach  God  in  the  name  of  the  Me- 
diator, was  reserved  for  the  last  that 
the  Saviour  was  to  communicate  to 
them.  It  was  to  be  presented  at  the 
close  of  his  ministry.  Then  they  were 
prepared  in  some  degree  to  understand 
it.  And  then,  amidst  trials,  and  wants, 
and  a  sense  of  their  weakness  and  un- 
^vorthiness,  they  would  see  the  pre- 
ciousness  of  this  great  truth,  and  re- 
joice in  the  privilege  of  being  thus  per- 
mitted to  draw  near  to  God.  Though 
he  vvould  be  bodily  absent,  yet  their 
blessings  would  still  be  given  through 
the  same  unchanging  Friend.  ^  Ask, 
&c.  Now  they  had  the  assurance  that 
they  might  approach  God  in  his  name. 
And  amid  all  their  trials,  they,  as  well 
as  all  Christians  since,  might  draw  near 
to  God,  knowing  that  he  would  hear 
and  answer  their  prayers.  ^  That  your 
Joy,  &.C.     See  ch.  xv.  II. 

25.  In  proverbs.  In  a  manner  that 
appears  obscure,  enigmatical,  and  diffi- 
cult to  be  understood.  It  is  worthy  of 
remark,  that  though  his  declarations  in 
these  chapters  about  his  death  and  re- 
surrection, appear  to  us  to  be  plain,  yet 
to  the  apostles,  filled  with  Jewish  pre- 
judices and  unwilling  to  believe  that  he 
was  about  to  die,  they  would  appear 
exceedingly  obscure  and  perplexed. 
The  plainest  declarations  to  thera  on 
the  subject  would  appear  to  be  involved 
in  mystery.  IT  T/te  time  Cometh.  This 
refers  doubtless  to  the  time  after  his 
ascension  to  heaven,  when  he  would 
send  the  Holy  Spirit  plainly  to  teach 
them  the  great  truths  of  religion.  It 
docs  not  appear  that  he  himself  after 
his  resurrection  gave  them  any  more 
clear  or  full  instruction  than  he  had 
done  before.   '^  I  will  show  you  plainly 


eth  you,  because  ye  have  loved  me, 
and  have  believed  that  '^  I  came  out 
from  God. 

28  I  came  forth  from  the  Father, 
and  am  come  into  the  world  :  again, 
I  leave  the  world,  and  go  to  the 
Father. 

29  His  disciples  said  unto  him, 
Lo,  now  speakest  thou  plainly,  and 
speakest  no  ^  proverb. 


fever  .23.       c  c.14.21^. 
or,  parable. 


dver.30.  c.17.8. 


As  Jesus  said  that  ^e  would  send  the 
Holy  Spirit  (ver.  7),  and  as  he  came  to 
carry  forward  the  work  of  Christ,  so  it 
may  be  said  that  the  teachings  of  the 
Holy  Spirit  were  the  teachings  of 
Christ  himself  ^  Of  the  Father.  Con- 
cerning the  will  and  plan  of  the  Father 
Particularly  his  plan  in  the  establish- 
ment and  spread  of  the  Christian  reli- 
gion, and  in  organizing  the  church. 
See  Acts  x. 

26.  I  say  not  that  I  will  pray ,  &z,c.  In 
ch.  xiv.  16,  Jesus  says  that  he  would 
pray  the  Father,  and  that  he  would 
send  the  Comforter.  In  ch.  xvii.  he 
otTered  a  memorable  prayer  for  them. 
In  Heb.vii,  25,  it  is  said  that  Jesus  ever 
liveth  to  make  intercession  for  us.  And 
it  is  constantly  represented  in  the  New 
Testament  that  it  is  by  his  intercession 
in  heaven  now  that  we  obtain  the  bless- 
ings of  pardon,  peace,  strength,  and 
salvation.  Compare  Heb.  ix.  24.  This 
declaration  of  Jesus  then  does  not  mean 
that  he  would  not  intercede  for  them, 
but  that  there  was  no  need  then  of  his 
mentioning  it  to  them  again.  They 
knew  that ;  and  in  addition  to  that,  he 
told  them  that  God  was  ready  and  will- 
ing to  confer  on  them  all  needful  bless- 
ings. 

27.  Seech,  xiv.  21,  23. 

28.  I  came  forth  from  the  Father.  I 
came  sent  by  the  Father.  ^  And  am 
come  into  the  world.  See  ch.  iii.  19 ;  vi. 
14,  62;  ix.  39. 

29.  Now  speakest  thou  pWmly.  What 
he  had  said  that  perplexed  them,  was 
that  which  is  contained  in  ver.  16.  Com- 
pare  vs.  17  — 19:  "A  little  while  and 
ve  shall  not  see  me,"  &c.  This  he 
had  now  explained  by  saying  (ver.  28) : 
' '  Again  I  leave  the  xmrld,  and  go  to  the 
Father."     In  this  there  was  no  ambi' 


A.  D.  33.] 

30  Now  are  we  sure  that  thou 
knowest  all  things,  and  needest  not 
that  any  man  should  ask  thee  :  by 
this  we  believe  that  thou  earnest 
forth  from  God. 

ffl  Matt.26.31.    Mar.  14.27. 

guity,  and  they  expressed  themselves 
satisfied  with  tiiis  explanation. 

30.  Now  are  we  sure  that  thou  know- 
est,  &c.  Their  difficulty  had  been  to 
understand  what  was  the  meaning  of  his 
declaration  in  ver.  16.  About  this  they 
conversed  among  themselves  (vs.  17 
—19.)  It  is  evident  that  they  had  not 
mentioned  their  difficulty  to  him,  and 
that  he  had  not  even  heard  their  con- 
versation among  themselves  (ver.  19.) 
When  therefore  by  his  answers  to  them 
(vs.  20 — 28),  he  showed  that  he  clearly 
understood  their  doubts  and  inquiries, 
and  when  he  gave  them  an  answer  so 
satisfactory  without  their  having  inquir- 
ed of  him,  it  satisfied  them  that  he  knew 
the  heart,  and  that  he  assuredly  came 
from  God.  They  were  convinced  that 
there  was  no  need  that  any  man  should 
ask  him,  or  propose  his  difficulties  to 
him,  since  he  knew  them  all,  and  could 
answer  them.  i 

31.  Do  ye  710W  telieve  1  Do  you  truly 
and  really  believe  ?  This  question  was 
evidently  asked  to  put  them  on  a  full 
examination  of  their  hearts.  Though 
they  supposed  that  they  had  unshaken 
faith  —  faith  that  would  endure  every 
trial,  yet  he  told  them  that  they  were 
about  to  go  through  scenes  that  would 
test  them,  and  where  they  would  need 
all  their  confidence  in  God.  When  we 
feel  strong  in  the  faith,  we  should  ex- 
amine ourselves.  It  may  be  that  we 
are  deceived  ;  and  it  may  be  that  God 
may  even  then  be  preparing  trials  for 
us  that  will  shake  our  faith  to  its  foun- 
dation. The  Syriac  and  Arabic  read 
this  in  the  indicative  as  an  affirmation  : 
"  Ye  do  now  believe."  Tlie  sense  is 
not  affected  by  this  reading. 

32.  The  hour  cometh.  To  wit,  on  the 
next  day,  when  he  was  crucified.  ^Ye 
shall  be  scattered.  See  Matt.  xxvi.  31. 
^  Every  man  to  his  own.  That  is,  to  his 
own  home.  You  shall  see  me  die,  and 
suppose  that  the  work  is  defeated,  and 
return  to  your  own  dwellings.  It  is 
probable  that  the  two  disciples  going  to 
Emmaus  were  on  their  way  to  their 
dwellings.   Lukexiiv.   After  hi;>  death. 


CHAPTER  XVI. 


31  Jesus  answered  them,  Do  ye 
now  believe  1 

33  Behold,  *  the  hour  cometh, 
yea,  is  now  come,  that  ye  shall  be 
scattered,  every  man  to  his  own,^ 
1  or^  his  ovm  home. 

all  the  disciples  retired  into  Galilee,  and 
were  engaged  in  their  common  employ- 
ment of  fishing.  Johnxxi.  1 — 14.  Matt. 
i  xxviii.  7.  If  Leave  me  alone.  Leave  me 
!  to  die  without  human  sympathy  or  com- 
'  passion.  It  is  remarkable  that  his  dis- 
;  ciples  did  not  come  near  the  cross  to 
j  witness  his  sufferings,  except  perhaps 
the  apostle  John  (ch.  xlx.  25 — 27) ;  and 
1  no  small  part  of  his  sufferings  might  be 
j  produced  by  the  fact  that  he  was  for- 
I  saken.  Pain  is  alleviated,  and  suffer- 
j  ing  made  more  tolerable  by  the  presence 
j  and  sympathy  of  friends,  and  there  is 
no  doubt  that  Jesus  felt  as  a  man,  and 
as  a  man  would  have  been  in  some 
degree  comforted  by  the  presence  and 
sympathy  of  friends.  We  die  surround- 
ed by  beloved  relatives.  We  suffer 
comforted  by  their  sympathy.  He  died 
forsaken ;  surrounded  by  bitter  foes, 
who  reviled  and  mocked  him  on  the 
cross ;  and  it  was  by  these  sorrows  that 
he  purchased  our  pardon.  IF  Because 
the  Father  is  with  me.  His  Father  was 
his  friend.  He  had  all  along  trusted  in 
God.  In  the  prospect  of  his  sufferings 
he  could  still  look  to  him  for  support. 
And  though  in  his  dying  moments  he 
suffered  so  much  as  to  use  the  language, 
"why  hast  thou  forsaken  me,"  yet  it 
was  language  addressed  to  him  still  as 
his  God:  "  J/y  God,  m]/ God."  Even 
then  he  had  confidence  in  God,  confi- 
dence so  strong  and  unwavering  that 
he  could  say,  "into  thy  hands  I  com- 
mend my  spirit."  Luke  xxiii.  46.  In 
all  these  sufferings  he  had  the  assurance 
that  God  was  his  friend ;  that  he  was 
doing  his  will ;  that  he  was  promoting 
his  glory,  and  that  He  looked  on  him 
with  approbation. — It  matters  little  who 
else  forsakes  us,  if  God  be  with  us  in 
the  hour  of  pain  and  of  death.  And 
though  poor,  forsaken,  or  despised,  yet 
if  we  have  the  consciousness  of  his  pre- 
sence and  his  favor,  then  we  may  fear 
no  evil.  His  rod  and  his  staff,  they  will 
comfort  us.  Without  his  favor  then, 
death  will  be  full  of  horrors  though  we 
be  surrounded  by  weeping  relatives,  by 
ail  the  honors,  and  splendor,  and  wealth 


364 


JOHN. 


[A.  D.  33. 


and  shall  leave  me  alone  :  and  yet" 
I  am  not  alone,  because  the  Father 
is  with  me. 

33  These  things  have  I  spoken 
unto   you,  that  in  *  me  ye   might 


have  peace.     In 


a  IS.50.J, 
2.14. 


the  world  ye  shall 
6c.14.27.  Ro.5.1.    Ep. 


which  the  world  can  bestow.  The 
Christian  can  die,  saying,  I  am  not 
alone,  because  the  Father  is  with  me. 
The  sinner  dies  without  a  friend  that 
can  sustain,  and  without  one  source  of 
real  joy. 

33.  In  me.  In  my  presence,  and  in  the 
aid  I  shall  render  you  by  the  Holy  Spirit. 
1^  In.  the  world.  Among  the  men  to 
whom  you  are  going.  You  must  ex- 
pect to  be  persecuted,  afflicted,  tor- 
mented. H  /  have  overcome  the  world. 
He  overcame  the  prince  of  this  world 
by  his  death.  John  xii.  31.  He  van- 
quished the  great  foe  of  man,  and  tri- 
umphed over  all  that  would  work  our 
ruin.  He  brought  down  aid  and  strength 
by  his  death  ;  and  by  procuring  for  us 
the  friendship  of  God,  and  the  influ- 
ence of  the  Spirit ;  by  his  own  instruc- 
tions and  example  ;  by  revealing  to  us 
the  glories  of  heaven,  and  opening  our 
eyes  to  see  the  superior  excellence  of 
heavenly  things,  he  has  furnished  us 
with  the  means  of  overcoming  all  our 
enemies,  and  of  triumphing  in  all  our 
temptations.  See  Note,  John  xiv.  19. 
Also  Rom.  viii.  34—37.  1  John  iv.  4  ; 
V.  4.  Rev.  xii.  11.  Luther  said  of  this 
verse,  "that  it  was  worthy  to  be  car- 
ried from  Rome  to  Jerusalem  upon  one's 
knees."  The  world  is  a  vanquished 
enemy.  Satan  is  a  humbled  foe.  And 
all  that  believers  have  to  do  is  to  put 
their  trust  in  the  Captain  of  their  sal- 
vation, putting  on  the  whole  armor  of 
God  :  assured  that  the  victory  is  theirs, 
and  that  the  church  shall  yet  shine  forth 
fair  as  the  moon,  clear  as  the  sun,  and 
terrible  as  an  army  with  banners.  Cant, 
vi.  10. 

CHAPTER  XVn. 

1.  These  ivords.  The  words  address- 
ed to  them  in  the  preceding  chapters. 
They  were  proceeding  to  the  garden  of 
Geihsemane.  It  adds  much  to  the  in- 
terest of  this  prayer  that  it  was  offered 
in  the  stillness  of  the  night,  in  the  open 
air,  and  in  the  peculiarly  tender  circuni- 


have   tribulation ;   but  be   of  good 

cheer  ;  I  have  overcome  the  world. 

CHAPTER  XVH. 

THESE  words  spake  Jesus,  and 
lifted  up  his  eyes  to  heaven, 
and  said,  Father,  the  **  hour  is  come : 

c  c.15.19-21.    2  Ti.3.12.    d  c.12.23.  13.32. 


stances  in  which  Jesus  and  his  apostles 
were.  It  is  the  longest  prayer  recorded 
in  the  New  Testament.  It  was  ofiered 
on  the  most  tender  and  solemn  occa- 
sion that  has  ever  occurred  in  our  world; 
and  it  is  perhaps  the  most  sublime  com 
position  to  be  found  any  where.  Jesus 
vyas  about  to  die.  Having  expressed 
his  love  to  his  disciples,  and  made 
known  to  them  his  last  desires,  he  now 
commends  them  to  the  protection  and 
blessing  of  the  God  of  grace.  This 
prayer  is,  moreover,  a  specimen  of  the 
manner  of  his  intercession,  and  evinces 
the  interest  which  he  felt  in  behalf  of 
all  who  should  become  his  followers  in 
all  ages  of  the  world.  ^  Lifted  up  his 
eyes.  This  was  the  common  attitude  of 
prayer.  Compare  Luke  xviii.  13.  ^  The 
hour  is  come.  That  is,  the  appointed 
time  for  his  sufferings  and  death.  Com- 
pare Note,  ch.  xii.  27.  1i  Glorify  thy 
Son.  Honor  thy  Son.  See  ch.  xi.  4. 
Give  to  the  world  demonstration  that  I 
am  thy  Son.  So  sustain  me,  and  so 
manifest  thy  power  in  my  death,  resur- 
rection and  ascension,  as  to  afford  indu- 
bitable vidence  that  I  am  the  Son  of 
God.  IT  That  thy  Son  also  may  glorify 
thee.  This  refers  clearly  to  the  mani- 
festation of  the  honor  of  God  which 
would  be  made  by  the  spread  of  the 
gospel  among  men  (ver.  2).  Jesus  pray- 
ed that  God  would  so  honor  him  in  his 
death,  that  striking  proof  might  be  fur- 
nished that  he  was  the  Messiah,  and 
men  thus  be  brought  to  honor  God.  By 
his  death  the  law,  and  truth,  and  mercy 
of  God  were  honored.  By  the  spread 
of  his  gospel,  and  the  conversion  of  sin- 
ners ;  by  all  that  Christ  will  do  now 
that  be  is  glorified  to  spread  his  gospel, 
God  will  be  honored.  The  conversion 
of  a  single  sinner  honors  God.  A  re- 
vival  of  religion  is  an  eminent  means  of 
promoting  his  glory.  And  the  spread 
of  the  gospel  among  all  nations  shall 
yet  do  more  than  all  other  things  to 
promote  the  honor  of  God  among  men. 
Whatever  honors  the  Saviour,  hoiiors 


k.D.33.] 


CHAPTER  XVn. 


305 


glorify  thy  Son,  that  thy  Son  also 
may  glorify  thee : 

2  As  thou  hast  given  him  power 
over  all  liesh,  that  "  he  should  give 
a  c.5.27.  ver.24. 


God.  Just  as  he  is  exalted  in  view  of 
the  mind,  so  will  God  be  honored  and 
obej^ed. 

2.  As  thou  hast  eiveii  him  power.  It 
was  on  the  ground  of  this  power  given 
to  Christ  that  the  apostles  were  com- 
manded to  go  and  teach  all  nations.  See 
Note,  Matt,  xxviii.  18,  19.  ^  All  flesh. 
x^-ll  men.  Matt.  xxiv.  22.  Luke  iii.  6. 
IT  That  he  should  give  eternal  life.  Note, 
John  v.  24.  '"i^  To  as  many  as  thou  hast 
given  him.  Note,  John  x.  16;  vi.  37. 
To  all  on  whom  the  Father  has  pur- 
posed to  bestow  the  blessings  of  re- 
demption through  his  Son.  God  has  a 
plan  in  all  he  does,  extending  to  men  as 
well  as  to  other  objects.  One  part  of 
his  plan  was  that  the  atonement  of 
Christ  should  not  be  in  vain.  Hence 
he  promised  him  that  he  should  see  of 
the  travail  of  his  soul,  and  should  be 
satisfied  (Isa.  Uii.  11);  and  hence  the 
Saviour  had  the  assurance  that  the  Fa- 
ther had  given  him  a  portion  of  the  hu- 
man family,  and  would  assuredly  apply 
this  great  work  to  them.  It  is  to  be 
observed  here  that  the  Saviour  in  this 
prayer,  makes  an  important  distinction 
between  "all  flesh;"  and  those  who 
were  "given  him."  He  has  power  over 
all.  He  can  control,  direct,  restrain 
them.  Wicked  m^n  are  so  far  under 
liis  universal  dominion,  and  so  far  re- 
strained by  his  power,  that  they  shall 
not  be  able  to  prevent  his  bestowing  re- 
demption on  those  who  were  given  him, 
i.  e.  all  who  will  believe  on  him.  Long 
ago,  if  they  had  been  able,  they  would 
have  banished  religion  from  the  world. 
But  they  are  under  the  power  of  Christ, 
and  it  is  his  purpose  that  there  shall  be 
"  a  seed  to  serve  him,"  and  that  "  the 
gates  of  hell  shall  not  prevail"  against 
his  church.  Men  who  oppose  the  gos- 
pel should,  therefore,  feel  that  they  can- 
not prevent  the  salvation  of  Christians, 
and  should  be  alarmed  lest  they  be 
found  "  fighting  against  God." 

3.  This  is  life  eternal.  Thxs'is  the  source 
of  eternal  life ;  or  it  is  in  this  manner  that 
it  is  to  be  obtained.  The  knowledge  of 
God  and  of  his  Son  Jesus  Christ  is  it- 
self a  source  of  unspeakable  and  eternal 

31* 


eternal  life  to  as  many  as  thou  hast 
given  him. 

3  And  this  ^  is  life  eternal,  that 
they  might  know  =  thee  the  ^  only 
b  1  Jno.5.11.      c  Je.9.23,24.      d  1  Th.1.9. 


joy.  Compare  ch.  xi.  25:  vi.  63 ;  xii.  50. 
^  3Iight  know  thee,  lift  word  k7iow 
here,  as  in  other  places,  expresses  more 
than  a  mere  speculative  acquaintance 
with  the  character  and  perfections  of 
God.  It  includes  all  the  impressions  on 
the  mind  and  life  which  a  just  view  of 
God  and  of  the  Saviour  is  fitted  to  pro- 
duce. It  includes  of  course,  love,  reve- 
rence, obedience,  honor,  gratitude,  su- 
preme affection.  To  k7iow  God  as  he  is, 
is  to  know  and  regard  him  as  a  law- 
giver, a  sovereign,  a  parent,  a  friend. 
It  is  to  yield  the  whole  soul  to  him,  and 
strive  to  obey  his  law.  IT  The  07ily  true 
God.  The  only  God  in  opposition  to 
all  false  Gods.  What  is  said  here  is  in 
opposition  to  idols,  not  to  Jesus  himself, 
who  in  1  John  v.  20,  is  called  "the true 
God  and  eternal  life."  ^  And  Jesus 
Christ.  To  know  Jesus  Christ,  is  to 
have  a  practical  impression  of  him  as  he 
is,  that  is  to  suffer  his  character  and 
work  to  make  their  due  impression  on 
the  heart  and  life.  Simply  to  have 
heard  that  there  is  a  Saviour  is  not  to 
k7iorv  it.  To  have  been  taught  in  child- 
hood and  trained  up  in  the  belief  of  it, 
is  not  to  know  it.  To  know  him  is  to 
have  a  just,  practical  view  of  him  in  all 
his  perfections — as  God  and  man,  as  a 
mediator,  as  a  prophet,  a  priest,  and  a 
king.  It  is  to  feel  our  need  of  such  a 
Saviour,  to  see  that  we  are  sinners,  and 
to  yield  the  whole  soul  to  him,  knowing 
that  he  is  a  Saviour  fitted  to  our  wants, 
and  that  in  his  hands  our  souls  are  safe. 
Compare  Eph.  iii.  19  ;  Titus  i.  16  ;  Phil, 
iii.  10  ;  1  John  v.  20.  In  this  verse  is 
contained  the  sum  and  essence  of  the 
Christian  religion,  as  it  is  distinguished 
from  all  the  schemes  of  idolatry  and 
philosophy,  and  all  the  false  plans  on 
which  men  have  sought  to  obtain  eter- 
nal life.  The  Gentiles  worshipped  many 
Gods  ;  the  Christian  worships  one — the 
living  and  the  true  God;  the  Jevv,  the 
Deist,  the  Mohammedan,  the^Socinian, 
profess  to  acknowledge  one  God,  with- 
out any  atoning  sacrifice  and  Media- 
tor ;  the  true  Christian  approaches  him 
through  the  Great  Mediator,  equal  with 
the  Father,  who  for  us  became  incar' 


306 


JOHx\. 


[A.  D.  33 


true  God,  aud  Jesus  Christ,  whom 
■  thou  hast  sent. 

4  I  *  have  glorified  thee  on  the 
earth :  I  <=  have  finished  the  work 
which  thou  sravest  me  to  do. 


a  C.10.3G. 
4.7. 


Z.C.  14.13.        cc. 19.30.      2Ti. 


nate,  and  died  that  he  might  reconcile 
us  to  God. 

4.  Have  glorified  thee.  In  my  instruc- 
tions, and  Hfe.  See  his  discourses  every 
where  —  the  whole  tendency  of  which 
is  to  put  honor  on  God.  IT  /  have  fin- 
ished the  work.  Compare  ch.  xix.  30. 
When  he  says  "I  have  finished,"  he 
probably  means  to  include  also  his  death. 
All  i\\e  preparations  for  that  death  were 
made.  He  had  preached  to  the  Jews;  he 
had  given  them  full  proof  that  he  was 
the  Messiah ;  he  had  collected  his  dis- 
ciples ;  had  taught  them  the  nature  of 
his  religion  ;  had  given  them  his  parting 
counsel,  and  there  was  nothing  remain- 
ing to  be  done  but  to  return  to  God. 
We  see  here  that  Jesus  was  careful 
that  his  great  and  important  work  should 
be  done  before  his  dying  hour.  He  did 
not  postpone  it  to  be  performed  just  as 
he  was  leaving  the  world  So  com- 
pletely had  he  done  his  wonc,  that  even 
hefore  his  death  he  could  say  "  /  have 
finished  the  work."  How  happy  would 
It  be  if  men  would  imitate  his  example, 
and  not  leave  their  great  work  to  be 
done  on  a  dying  bed  !  Christians  should 
have  their  work  accomplished,  and  when 
that  hour  approaches  have  nothing  to 
do  but  to  die,  and  return  to  their  Father 
in  heaven. 

5.  With  thine  own  self.  In  heaven, 
granting  a  participation  of  the  same  ho- 
nor which  the  Father  has.  He  had  just 
said  that  he  had  glorified  God  o?i  the 
earth  ;  he  now  prays  that  God  would 
glorify  him  in  heaven.  ^  With  the  glory. 
With  the  honor.  This  word  also  in- 
cludes the  notion  of  happiness — or  every 
thing  which  could  render  the  condition 
blessed.  IT  Before  the  world  was.  There 
could  not  be  a  more  distinct  and  clear 
declarationof  the  pre-existence  of  Christ 
than  this.  It  means  before  the  crea- 
tion of  the  world  ;  before  there  was  any 
world.  Of  course  the  speaker  here 
must  have  existed  then,  and  this  is 
equivalertt  to  saying  that  he  existed 
from  eternity.  See  John  i.  1,  2  ;  vi.  62  ; 
di.  13  ;  xvi.  28.  The  glory  which  he  had 


5  And  now,  O  Father,  glorifj 
thou  me  with  thine  own  self,  with 
the  glory  which  I  **  had  with  theo 
before  the  world  was. 

()  I  ^  have  manifested  thy  name 

<Zc.l.l,2.  P11.2.C.  ile.].3,]0.  c  Ps.22.2-2. 
ver.2U. 


then  was  that  which  was  proper  to  the 
Son  of  God — represented  by  the  expres- 
sion bei?ig  in  the  bosom  of  the  Father, 
(John  i.  18,)  denoting  intimacy,  friend^ 
ship,  united  fehcity.  The  Son  of  God 
by  becoming  incarnate  is  represented  as 
humbling  himself ,  (Greek,  he  "emptied 
himself.")  Phil.  ii.  8.  He  laid  aside  for 
a  time  the  external  aspect  of  honor,  and 
consented  to  become  despised,  and  to 
assume  the  form  of  a  servant.  He  now 
prays  that  God  would  raise  him  up  to 
the  dignity  and  honor  which  he  had  be- 
fore his  incarnation.  This  is  the  state 
to  which  he  is  now  exalted,  with  the 
additional  honor,  of  having  made  atone- 
ment for  sin,  and  having  opened  the 
way  to  save  a  race  of  rebels  from  eter- 
nal death. — The  lowest  condition  oa 
earth  is  frequently  connected  with  the 
highest  honors  of  heaven.  Man  looks 
on  the  outward  appearance.  God  looks 
to  him  that  is  humble  and  of  a  contrite 
spirit. 

6.  Have  manifested  thy  name.  The 
word  name  here  includes  the  attributes, 
or  character  of  God.  Jesus  had  made 
known  his  character,  his  law,  his  will, 
his  plan  of  mercy.  Or  in  other  words, 
he  had  revealed  God  to  them.  The 
word  name  is  often  used  to  designate 
the  person.  John  xv.  21.  Matt.  x.  22. 
Rom.ii.24.  iTim.vi.  1.  '^  Which  thou 
gavest  me.  God  gave  them  to  him  in 
his  purpose.  He  gave  them  by  his  Pro- 
vidence. He  so  ordered  affairs  that 
they  heard  him  preach,  and  saw  his  mi- 
racles. And  he  gave  them  by  disposing 
them  to  follow  him  when  he  called  them. 
1i  Thi7ie  they  were.  All  men  are  God's 
by  creation,  and  by  preservation  ;  and 
he  has  a  right  to  do  with  them  as  seem- 
eth  good  in  his  sight.  These  men  he 
chose  to  designate  to  be  the  apostles  of 
the  Saviour ;  and  he  committed  them 
to  him  to  be  taught,  and  then  commis- 
sioned them  to  carry  his  gospel,  though 
amidst  persecutions,  to  the  ends  of  the 
world.  God  has  a  right  to  the  services 
of  all ;  and  he  has  a  right  to  appoint  ua 
to  any  labor  however  humble,  or  hazard 


A  D.  33.] 


CHAPTER  XVIT. 


367 


unto  the  men  which  thou  *  gavest 
nie  out  of  the  world  :  thine  they 
were,  and  thou  gavest  them  me ; 
and  they  have  kept  ^  thy  word. 

7  Now  they  have  known  that  all 
things  whatsoever  thou  hast  given 
me,  are  of  thee. 

8  For  I  have  given  unto  them 
the  words  ''  which  thou  gavest  me  ; 
and  they  have  received  them,  and 
have  known  surely  that  I  came  out 
from  thee,  and  they  have  believed 
that  thou  didst  send  me. 

aRo.8.33.  ver.2.9,11.  fc  He.3.6.  -c  c.6. 
<38.  14.10. 


ous,  or  wearisome,  where  w-e  may  pro- 
mote his  glory,  and  honor  his  name. 

7.  They  have  known.  They  have  been 
tmight  that,  and  have  beheved  it.  ^  Hast 
give?i  me.  This  refers  doubtless  to  the 
doctrine  of  Christ.  Ver.  8.  They  are 
assured  that  all  my  instructions  are  of 
God. 

8.  The  words.  The  doctrines.  Christ 
often  represented  himself  as  instructed 
and  sent,  to  teach  certain  great  truths  to 
men.  Those  he  taught,  and  no  others. 
See  Note,  John  v.  30. 

9.  10.  /  praij  for  them.  In  view  of 
their  dangers,  and  trials,  he  sought  the 
protection  and  blessing  of  God  on  them. 
His  prayer  was  always  answered.  IT  Not 
for  the  world.  The  term  world  here, 
as  elsewhere,  refers  to  wicked,  rebel- 
lious, vicious  men.  The  meaning  of 
this  expression  here  seems  to  be  this. 
Jesus  is  praying  for  his  disciples.  As 
a  reason  why  God  should  bless  them, 
he  says  that  they  were  not  of  the  world ; 
they  had  been  taken  out  of  the  world  ; 
they  belonged  unto  God.  The  petition 
%vas  not  otiered  for  wicked,  perverse, 
rebelhous  m.en,  but  for  those  who  were 
ihe  IHends  of  God,  and  were  disposed 
to  receive  his  favors.  This  passage  then 
settles  nothing  about  the  question  whe- 
ther Christ  prayed  for  sinnei's.  He  now 
prayed  for  his  disciples,  who  were  not 
those  who  hated  him,  and  disregarded 
his  favors.  He  afterv^'ards  extended 
}he  prayer  fm-  all  who  should  become 
Christians.  Ver.  20.  When  on  the 
cross  he  prayed  for  his  crucifiers,  and 
murderers.  Luke  xxiii.  34.  '^  For  they 
are  thine.  This  is  used  as  a  reason  why 
God  should  protect,  and  guide  them. 
^lis  honor  was  concerned-  in  keeping 


9  I  pray  for  them  :  I  pray  not  for 
the  world,  ^  but  for  them  which 
thou  hast  given  me;  for  they  are 
thine. 

10  And  all  *  mine  are  thine,  and 
thine  are  mine  ;  and  I  ^  am  glorified 
in  them. 

11  And  now  I  am  ho  more  in 
the  world,  hut  these  are  in  the 
world,  tmd  I  come  to  thee.  Holy 
Father,  keep  ^  through  thine  own 
name  ^  those  Vv^hom  thou  hast  given 
me,  that  they  may  be  one,  as  we  are, 

^IJno.o.in.  CC.16  15.  /Ga.1.24.  1  Pe. 
2.9.      g  1  Pe.1.5.    Jude  1.24.      h  Pr.18.10. 


them  ;  and  we  may  always  Jill  our 
mouths  with  such  argumerits  when  we 
come  before  God,  and  plead  that  his 
honor  will  be  advanced  by  keeping  us 
from  evil,  and  granting  to  us  all  need- 
ful grace.  ^  I  am  glorified  in  them.  I 
am  honored  by  their  preaching,  and 
lives.  The  sense  of  this  place  is,  '  those 
who  are  my  disciples,  are  thine.  That 
wliich  promotes  my  honor,  will  also 
promote  thine,  I  pray,  therefore,  that 
they  may  have  needful  grace  to  honor 
my  gospel,  and  to  proclaim  it  among 
men.' 

11.  /  am  no  more.  I  have  finished 
my  work  among  men,  and  am  about  to 
leave  the  world.  See  ver.  4.  ^  These 
are  in  the  world.  They  will  be  among 
wicked  men,  and  malignant  foes.  They 
will  be  subject  to  trials  and  persecutions. 
They  will  need  tlie  same  protection 
which  /  could  give  them  if  I  were  witii 
them.  ^  Keep.  Preserve,  defend,  sus- 
tain them  in  trials,  and  save  them  from 
apostasy.  "iT  Through  thine  own  name. 
Our  translators  seem  to  have  understood 
this  expression  as  meaning  "keep  by 
thy  power."  But  this  probably  is  not 
its  meaning.  It  is  hterally  "keep  in 
thy  name."  And  if  the  term  7iame  be 
taken  to  denote  God  himself,  and  his 
perfections,  (see  Note  ver.  6,)  it  means 
'  keep  in  the  knowledge  of  thyself  Pre- 
serve them  in  obedience  to  thee,  and 
to  ihy  cause.  Suffer  them  not  to  fall 
away  from  thee,  and  to  become  apos- 
tates.' ^  That  they  may  he  one.  That 
they  may  be  united.  ^  As  tve  are.  This 
refers  not  to  a  union  of  nature,  but  of 
feeling,  plan,  purpose.  Any  other  union 
between  Christians  is  impossible.  But 
a  union  of  affection  is  what  the  Saviour 


JOHN. 


[A.  D  33. 


12  While  I  was  with  them  in  the 
world,  I  kept  them  in  thy  name  : 
those  that  thou  gavest  me  I  have 
kept ;  and  none  of  them  is  lost,  but 
the  son  of  perdition  ;  that  the  scrip- 
ture *  might  be  fulfilled. 

13  And  now  come  I  to  thee  ;  and 
these  things  I  speak  in  the  world, 
that  they  might  have  my  joy  fulfil- 
led in  themselves. 

oPs.109.8.    Ac.1.20. 


sought,  and  this  he  desired  might  be  so 
strong  as  to  be  an  illustration  of  the  un- 
changing love  between  the  Father  and 
the  Son.     See  vs.  21—23. 

12.  While  I  was  with  them  in  the 
world.  While  I  was  engaged  with  them 
among  other  men — surrounded  by  the 
people  and  the  temptations  of  the  world. 
Jesus  had  now  finished  his  work  among 
the  men  of  the  world,  and  was  perform- 
ing his  last  offices  whh  his  disciples. 
IT/  ](ept  them.  By  my  example,  in- 
structions, and  miracles.  I  preserved 
them  from  apostasy.  IT  In  thy  Jiame. 
In  the  knowledge  and  worship  of  thee. 
See  vs.  6 — 1 1 .  IT  Those  that  thou  gavest 
me,  &LC.  The  word  "gavest,"  is  evi- 
dently used  by  the  Saviour  to  denote 
not  only  to  give  to  him  to  be  his  real 
followers,  but  also  as  apostles.  It  is 
here  used  probably  in  the  sense  of  giv- 
ing as  apostles.  God  had  so  ordered  it 
by  his  Providence,  that  they  had  been 
given  to  him  to  be  his  apostles,  and  fol- 
lowers. BiU  the  terms  "thou  gavest 
me,"  do  not  of  necessity  prove  that  they 
were  true  believers.  Of  Judas,  Jesus 
knew  that  he  was  a  deceiver,  and  a 
devil.  John  vi.  70.  "  Have  not  I  ckose^i 
you  twelve,  and  one  of  you  is  a  devil?" 
Judas  is  there  represented  as  having 
been  chosen  by  the  Saviour  to  the  apos- 
tleship,  and  this  is  equivalent  to  saying 
that  he  v/as  given  to  him  for  this  work  ; 
yet  at  the  same  time  he  knew  his  cha- 
racter, and  understood  that  he  had  ne- 
ver been  renewed.  ^  None  of  them. 
None  of  those  chosen  to  the  apostoUc 
office.  If  But  the  son  of  perditio7i.  See 
Note,  Matt.  i.  1.  The  term  so?i  was 
given  by  the  Hebrews  to  those  who  pos- 
sessed the  character  described  by  the 
word  or  name  following.  7'hus,  sons 
of  Belial — those  who  possessed  his  cha- 
racter. Children  of  wisdom--! hose  who 


14  1  have  given  them  thy  word ; 
and  *  the  world  hatti  hated  them, 
because  they  are  not  of  the  world, 
even  as  I  am  not  of  the  world. 

15  1  pray  not  that  thou  shouldest 
take  them  out  of  the  world,  but  "^ 
that  thou  shouldest  keep  them  from 
the  evil. 

IG  They  are  not  of  the  world 
even  as  I  am  not  of  the  world. 

6c.l5.18,19.      cGa.1.4. 


were  wise.  Matt.  xi.  19.  Thus  Judas 
is  called  a  son  of  perdition  because  he 
had  the  character  of  a  destroyer.  He 
was  a  traitor,  and  a  murderer.  And 
this  shows  that  he  who  knew  the  heart, 
regarded  his  character  as  that  of  a  wick- 
ed man — one  whose  appropriate  name 
was  that  of  a  son  of  perdition.  IF  That 
the  scriptures,  &c.  See  Note,  ch.  xiii. 
18.     Comp.  Ps.  xH.  9. 

13.  My  joy  fulMled,  &c.  See  Note, 
ch.  XV.  11.  The  expression  "my  joy," 
here  probably  refers  to  the  joy  of  the 
apostles  respecting  the  Saviour  —  the 
joy  which  would  result  from  his  resur- 
rection, ascension,  and  intercession  in 
heaven. 

14.  I  have  give?i  them,  &LC.  See  ver. 
S.  ^  The  world  hath  hated  them,  &c. 
Ch.  XV.  18—21. 

15.  That  thou  shouldest  lake  them  out 
of  the  world.  Though  they  were  going 
into  trials  and  persecutions,  yet  Jesus 
did  not  pray  that  they  might  be  re- 
moved soon  from  them.  It  was  better 
that  they  should  endure  them,  and  thus 
spread  abroad  the  knowledge  of  his 
name.  It  would  be  easy  for  God  to 
remove  his  people  at  once  to  heaven  ; 
but  it  is  better  for  them  to  remain  and 
show  the  power  of  religion  in  support- 
ing the  soul  in  the  midst  of  trial,  and  to 
spread  his  gospel  among  men.  ^ 
Shouldest  keep  them  from  evil.  This 
may  mean  ehher  from  the  evil  one,  that 
is  the  devil ;  or  from  evil  in  general, 
that  is,  from  apostasy,  from  sinking  in 
temptation.  Preserve  them  from  that 
evil,  or  give  them  such  grace  that  they 
may  endure  all  trials,  and  be  sustained 
amidst  them.  See  Note,  Matt.  vi.  13. 
It  matters  little  how  long  we  are  in 
this  world,  if  v/e  are  kept  in  this  man 
ner. 

16.  See  ch.  xv.  19. 


A,D.33.] 


CHAPTER  XVII. 


17  Sanctify  "  them  through  thy 


truth 

18 


thy  ''  word  is  truth. 


-    a  Ac.15.9, 
151. 


As  thou  liast  sent  me  into  the 
Ep.5.26.    2Th.2.J3.      6  Ps.119. 


17.  Sanctify  them.  This  word  means 
to  render  pure,  or  to  cleanse  from  sins. 
1  Thess.  V.  23.  1  Cor.  vi.  11.  Sanctifi- 
cation  in  the  heart  of  a  Christian  is  pro- 
gressive. It  consists  in  his  becoming 
more  Uke  God  and  less  attached  to  the 
world ;  in  his  getting  the  ascendency 
over  evil  thoughts,  and  passions,  and 
impure  desires ;  and  in  his  becoming 
more  and  more  weaned  from  earthly 
objects,  and  attached  to  those  things 
which  are  unseen  and  eternal.  The 
word  also  means  to  consecrate,  to  set 
apart  to  a  holy  office  or  purpose.  See 
ver.  19  ;  also  Note,  ch.  x.  36.  When 
Jesus  prayed  here  that  God  would 
sanctify  them,  he  probably  included 
both  these  ideas,  that  they  might  be 
made  personally  more  holy,  and  might 
be  truly  consecrated  to  God.  Ministers 
of  the  gospel  will  be  really  devoted  to 
the  service  of  God,  just  in  proportion  as 
they  are  personally  pure.  IT  Through 
thy  truth.  Truth  is  a  representation  of 
things  as  they  are.  The  Saviour  pray- 
ed that  through  those  just  views  of  God 
and  of  themselves,  they  might  be  made 
holy.  To  see  things  as  they  are  is  to 
see  God  to  be  infinitely  lovely  and 
pure ;  his  commands  to  be  reasonable 
and  just ;  heaven  to  be  holy,  and  de- 
sirable ;  his  serv'ice  to  be  easy,  and  re- 
ligion pleasant,  and  sin  odious ;  to  see 
that  hfe  is  short,  that  death  is  near,  that 
the  pride,  pomp,  pleasures,  wealth,  and 
honors  of  this  world  are  of  Httle  value, 
and  that  it  is  of  infinite  importance  to 
be  prepared  to  enter  on  the  eternal  state 
of  being.  He  that  sees  all  this,  or 
that  looks  on  things  as  they  are,  will  de- 
sire to  be  holy.  He  will  make  it  his 
great  object  to  live  near  to  God,  and  to 
glorify  his  name.  In  the  sanctification 
of  the  soul,  God  makes  use  of  aZZ  trtith, 
or  of  every  thing  fitted  to  make  a  re- 
presentation of  things  as  they  are  to 
the  mind.  His  word  states  that,  and 
no  more  ;  his  Spirit,  and  his  providence 
do  it.  The  earth,  and  the  heavens ; 
the  seasons,  the  sunshine,  and  the 
rain  ;  all  are  fitted  to  teach  us  his  good- 
fiess  and  power,  and  lead  us  to  him. 
His  daily  mercies  tend  to  the  same  end. 


world,  even  so  have  I  also  sent  them 
into  the  world. 

19  And  "  for  their  sakes  I  sancti- 

clCor.l.2,30. 


and  afflictions  have  the  same  design. 
Our  own  sickness,  teaches  us  that  we 
are  soon  to  die.  The  death  of  a  friend 
teaches  us  the  instability  of  all  earthly 
comforts,  and  the  necessity  of  seeking 
better  joys.  All  these  things  are  fitted 
to  make  just  representations  to  the 
mind,  and  thus  to  sanctify  the  soul.  As 
the  Christian  is  constantly  amid  these 
objects,  so  he  should  be  constantly 
growing  in  grace,  and  daily  and  hourly 
gaining  new  and  deeper  impressions  of 
the  great  truths  of  religion.  ^  Thy 
word  is  truth.  All  that  thou  hast  spo- 
ken ;  that  is,  all  that  is  contained  in  the 
Bible.  All  the  commands  and  promises 
of  God  ;  his  representations  of  his  own 
character,  and  that  of  man  ;  his  account 
of  the  mission  and  death  of  his  Son  ;  of 
the  grave,  the  resurrection,  judgment, 
and  eternity,  all  tend  to  represent  things 
as  they  are,  and  are  thus  fitted  to  sanc- 
tify the  soul.  We  have  here  also  the 
testimony  of  the  Sa\nour,  that  the  reve- 
lation which  God  has  given  is  true. 
All  that  God  has  spoken  is  true  ;  and 
the  Christian  should  rejoice,  and  the 
sinner  should  tremble.  See  Ps.  xi.x.  7 
—14. 

19.  /  sanctify  myself.  I  consecrate 
myself  exclusively  to  the  service  of 
God.  The  word  sanctify  does  not  refer 
here  to  personal  sanctification — for  he 
had  no  sin,  but  to  setting  himself  apart 
entirely  to  the  work  of  redemption.  IT 
That  they  also,  &cc.  1st.  That  they 
might  have  an  example  of  the  proper 
manner  of  laboring  in  the  ministry,  and 
might  learn  of  me  horv  to  discharge  its 
duties.  Ministers  will  understand  their 
work  best  when  they  most  faithfully 
study  the  example  of  their  great  model, 
the  Son  of  God.  2d.  That  they  might 
be  made  pure  by  the  effect  of  my  sancti- 
fying myself;  that  is,  that  they  might 
be  made  pure  by  the  shedding  of  that 
Wood  which  cleanses  from  all  sin.  By 
this  only  can  men  be  made  holy.  And 
it  was  because  the  Saviour  so  sanctified 
himself,  or  set  himself  to  this  work  so 
unreservedly  as  to  shed  his  own  blood, 
that  any  soul  can  be  made  pure,  and  fit 
for  the  "kingdom  of  God. 


S70 


JOHN. 


[A.  D.  33. 


fy  myself,  that  they  also  might  be  ^ 
sanctified  through  the  truth. 

20  Neither  pray  I  for  these  alone, 
but  for  them  also  which  shgdl  be- 
lieve on  me  through  their  word  ; 

21  That  they  all  may  be  one ;  " 
as  thou.  Father,  art  in  me,  and  I  in 

1  or,  truly  sanctified.       a  Ro.12.5. 

20,  21.  For  these  alone,  &c.  Not 
for  the  apostles  only,  but  for  all  who 
shall  be  converted  under  the  preaching 
of  the  gospel.     They  will  all  need  like 

frace,  and  be  exposed  to  similar  trials, 
t  is  a  matter  of  unspeakable  joy  that 
each  Christian,  however  humble,  or  un- 
known to  men ;  however  poor,  un- 
learned, or  despised,  can  reflect  that  he 
was  remembered  in  prayer  by  ?iim 
whom  God  heareth  always. — We  value 
the  prayers  of  pious  friends.  How 
much  more  should  we  value  this  peti- 
tion of  the  Son  of  God  !  To  that  single 
prayer,  we  who  are  Christians,  owe  in- 
timtely  more  real  benefits  than  the 
world  can  ever  bestow.  And  in  the 
midst  of  any  trials,  we  may  remember 
that  the  Son  of  God  prayed  for  ns,  and 
that  the  prayer  was  assuredly  heard, 
and  will  be  answered  in  reference  to  all 
who  truly  believe.  ^  All  may  be  one. 
May  be  united  as  brethren.  Christians 
are  all  redeemed  by.^the  same  blood, 
and  are  going  to  the  same  heaven. 
They  have  the  same  wants,  the  same 
enemies,  the  same  joys.  Though  they 
are  divided  into  different  denominations, 
yet  they  will  meet  at  last  in  the  same  ! 
abodes  of  glory.  Hence  they  shoidd 
feel  that  they  belong  to  the  same  fami- 
ly, and  are  children  of  the  same  God 
and  Father.  There  are  no  ties  so  ten- 
der as  those  which  bind  us  in  the  gos- 
pel. There  is  no  friendship  so  pure 
and  enduring,  as  that  which  results 
from  having  the  same  attachment  to 
the  Lord  Jesus.  Hence  Christians,  in 
the  New  Testament,  are  represented 
as  being  indLssolubly  united — parts  of 
the  same  body  —  and  members  of  the 
same  family.  Acts  iv.  3-2— 35.  1  Cor. 
xii.  4—31.  Eph.  ii.  20—2?.  Rom.  xii. 
5.  On  the  ground  of  this  union  they 
are  exhorted  to  love  one  another,  to 
bear  one  another's  burdens,  and  to 
study  the  things  that  make  for  peace, 
and  things  wherewith  one  may  edify 
another.     Eph.  iv.  3.    Rom.  xii.  5 — 16. 


thee,  that  they  also  may  be  one  in 
us  ;  that  the  world  may  belif  ve  tha\ 
thou  hast  sent  me. 

22  And  '  the  glory  which  thou 
gavest  me  I  have  given  them  ;  that 
they  may  be  one,  even  as  we  are 
one : 

b  2  Cor.3.18. 


^  As  thou.  Father,  art  in 


ch. 


xiv.  10.  This  does  not  affirm  that  the 
union  between  Christians  should  be  in 
all  respects  hke  that  between  the  Fa- 
ther and  tlie  Son,  but  only  in  the  points 
in  which  they  are  capable  of  being  com- 
pared. It  is  not  the  union  of  nature 
which  is  referred  to,  but  the  tmion  of 
plan,  of  counsel,  of  purpose  —  seeking 
the  same  objects,  and  manifesting  at- 
tachment to  the  same  objects,  and  a 
desire  to  promote  the  same  ends.  IT 
That  they  also  may  be  one  in  us.  To 
be  in  God,  and  in  Christ,  is  to  be 
united  to  God,  and  Christ.  The  ex- 
pression is  common  in  the  New  Testa- 
ment. Tlie  phrase  here  used  denotes 
a  u7iion  among  all  Christians  founded 
on,  and  resulting  from,  a  union  to  the 
same  God  atid  Saviour.  IT  That  the 
world  niay  believe,  &.C.  That  the  world 
so  full  of  animosities,  ajid  fightings, 
may  see  the  power  of  Christian  princi 
pie  in  overcoming  all  the  sources  of 
contention,  and  producing  love,  and 
may  thus  see  that  a  religion  that  could 
produce  this  must  be  from  heaven. 
See  Note,  ch.  xiii.  34.  This  vvas  done. 
Such  was  the  attachment  of  the  early 
Christians  to  each  other,  that  a  heathen 
was  constrained  to  say  ''  see  how  these 
Christians  love  one  another." 

22.  Afid  the  glory.  &c.  The  ho7wr 
which  thou  hast  conferred  on  me  by  ad- 
mitting me  to  union  with  thee,  the  same 
honor  I  have  conferred  on  them  by  ad  • 
mitting  tliem  to  like  union  with  me. 
^  May  be  one,  even  as  we  are  one 
Not  in  nature,  or  in  the  mode  of  exist- 
ence—  for  this  was  not  the  subject  of 
discourse,  and  would  be  impossible  — 
but  in  feeling,  in  principle,  in  purpose. 
Evincing,  as  the  Father  and  the  Son 
bad  always  done,  the  same  great  aim 
and  plan  ;  not  pursuing  different  inte- 
rests, or  counteracting  each  other's 
purposes,  or  forming  parties,  but  seek- 
ing the  same  ends,  by  the  same  means. 
This  is  the  union  between  the  Father 


A.  D.  33.] 


CHAPTER  XVII. 


371 


23  I  in  them,  and  thou  in  me,  \  me   where   I   aia ;   that  they  may 


that  they  may  be  made  perfect  in 
one  ;  and  that  the  world  may  know 
that  thou  hast  sent  me,  and  hast 
loved  them  as  thou  hast  loved  me. 

24  Father,  I  will  that  they  also, 
whom  thou  hast  given  me,  be  **  with 

a  1  Th.4.17. 


and  the  Son.  Always  in  the  creation, 
preservation,  and  redemption  of  the 
world,  they  have  sought  the  same  ob- 
ject. And  this  is  to  be  the  model  on 
which  Christians  should  act. 

23.  3Iay  be  made  perfect  in  one.  That 
their  union  may  be  complete.  That 
there  may  be  no  want  of  union,  no  jars, 
discords,  or  contentions.  A  machine  is 
perfect  or  complete  when  it  has  all  its 
parts,  and  in  good  order — when  there 
is  no  portion  of  it  wanting.  So  the 
union  of  Christians,  for  which  the  Sa- 
viour prayed,  would  be  complete,  or 
perfect,  if  there  were  no  controversies, 
no  envyings,  no  contentions,  and  no 
heart-burnings,  and  jealousies.  It  is 
worthy  of  remark  here,  how  entirely  the 
union  of  his  people  occupied  the  mind 
of  Jesus  as  he  drew  near  to  death.  He 
saw  the  danger  of  strifes  and  conten- 
tions in  the  church.  He  knew  the  im- 
perfections of  even  the  best  of  men. 
He  saw  how  prone  they  would  be  to 
passion,  and  even  ambition ;  how  ready 
to  mistake  love  of  sect  or  party,  for 
zeal  for  pure  religion ;  how  ambitious 
and  worldly  men  in  the  church  might 
divide  his  followers,  and  produce  un- 
holy feeling  and  contention.  And  he 
saw,  also,  how  much  this  would  do  to 
dishonor  religion.  Hence  he  took  oc- 
casion, when  he  was  about  to  die,  to 
impress  the  importance  of  union  on  his 
disciples.  By  solemn  admonition,  and 
in  most  tender  and  affecting  appeals  to 
God  in  supplication,  he  showed  his 
sense  of  the  value  of  this  union.  He 
used  the  most  sublime  and  impressive 
illustration ;  adverted  to  the  eternal 
union  between  the  Father  and  himself; 
reminded  them  of  his  love,  and  of  the 
effect  that  their  union  would  have  on 
the  world,  to  fix  it  more  deeply  in  their 
hearts.  The  effect  has  shown  the  infi- 
nite ^^^sdom  of  the  Saviour.  The  con- 
lentions  and  strifes  of  Christians  have 
shown  his  knowledge  in  foreseeing  it. 
The  effect  of  this  on  religion  has  shown  : 


behold  my  glory,  which  thou  hast 
given  me  ;  for  thou .  lovedst  me  be- 
fore the  foundation  of  the  world. 

25  O  righteous  Father,  the  world 
hath  not  known  thee :  but  I  have 
known  thee,  and  these  have  known 
that  thou  hast  sent  me. 


that  Ae  understood  the  value  of  union. 
Christians  have  contended  long  enough. 
It  is  time  that  they  should  hear  the 
parting  admonitions  of  their  Redeemer, 
and  go  unitedly  against  their  common 
foe.  The  world  still  lies  in  wicked- 
ness ;  and  the  friends  of  Jesus,  bound 
by  the  cords  of  eternal  love,  should  ad- 
vance together  against  the  common 
enemy,  and  spread  the  triumphs  of  the 
gospel  around  the  globe.  All  that  is 
needful  now,  under  the  blessing  of 
God,  to  convince  the  world  that  God 
sent  the  Lord  Jesus,  is  that  very  union 
among  all  Christians  for  which  he  pray- 
ed ;  and  when  that  union  of  feeling, 
and  purpose,  and  action  shall  take 
place,  the  task  of  sending  the  gospel  to 
all  nations  will  be  soon  accomplished, 
and  the  morning  of  the  millennial  glory 
will  dawn  upon  the  world. 

24.  I  will.  This  expression,  though 
it  commonly  denotes  command,  is  here 
only  expressive  of  desire.  It  is  used  in 
prayer,  and  it  was  not  the  custom  of 
the  Saviour  to  use  language  of  com- 
mand when  addressing  God.  It  is  often 
used  to  express  strong  and  earnest  de- 
sire, or  a  pressing  and  importunate  wish, 
such  as  we  are  exceedingly  anxious 
should  not  be  denied.  Mark  vi.  25  ;  x. 
35.  Matt.  xii.  38 ;  xv.  28.  IT  Where  I 
am.  In  heaven.  The  Son  of  God  was 
still  in  the  bosom  of  the  Father.  John 
i.  IS.  See  Note,  John  vii.  34.  Proba- 
bly the  expression  here  means  where  / 
shall  be.  ^  My  glory.  My  honor  and 
dignity,  when  exalted  to  the  right  hand 
of  God.  The  word  "  behold"  imphes 
more  than  simply  seeing.  It  means 
also  to  participate,  to  enjoy.  Note,  ch. 
iii.  3.  I\Iatt.  v.  8.  ^  Thou  lovest  me, 
&c.  This  is  another  of  the  numerous 
passages  which  prove  that  the  Lord 
Jesus  existed  before  the  creation  of  the 
world.  Nor  is  it  possible  to  explain  it 
on  any  other  supposhion. 

25.    Tfath    not    known    thee.       Note 
ver.  3, 


3'i2 


JOHN. 


[A.  D.  33, 


20  And  I  have  deolared  unto 
them  thy  name,  and  will  declare  it ; 
that  the  love  wherewith  thou  hast 
loved  me  may  be  in  them,  and  I  in 
them. 

CHAPTER  XVm. 

WHEN  Jesus  had  spoken  these 
words,  he  went  forth  with  his 
a  2  Sa.  15.23. 


26.  Thy  name.  Note,ver.  6.  ^  And 
Villi  declare  it.  After  my  resurrection, 
and  by  the  influence  of  the  Holy  Spirit. 
Luke  xxiv.  45.  Acts  i.  3.  ^  I  in  them. 
By  my  doctrines,  and  the  influences  of 
my  Spirit.  I'hat  my  religion  may 
.show  its  power,  and  produce  its  proper 
fruits  in  their  minds.     Gal.  iv.  19. 

The  discourse  in  the  xiiith,  xivth, 
xvth,  and  xvith  chapters,  is  the  most 
tender  and  subhme  that  was  ever  pro- 
nounced in  our  world.  No  composi- 
tion can  be  found  any  where  so  fitted 
to  sustain  the  soul  in  trial,  or  to  support 
it  in  death.  This  sublime  and  beautiful 
discourse  is  appropriately  closed  by  a 
solemn  and  most  aflecting  prayer — a 
prayer  at  once  expressive  of  the  pro- 
foundest  reverence  for  God,  and  the 
tenderest  love  for  men — simple,  grave, 
tender,  sublime,  and  full  of  consolation. 
It  is  the  model  for  our  prayers,  and 
with  hke  reverence,  faith,  and  love,  we 
should  come  before  God.  This  prayer 
for  the  church  will  yet  be  fully  answer- 
ed ;  and  he  who  loves  the  church  and 
the  world  cannot  but  cast  his  eyes  on- 
ward to  that  time  when  all  behevers 
shall  be  one,  and  when  contentions, 
bigotry,  strife,  and  anger  shall  cease  ; 
and  when,  in  perpetual  union  and  love, 
Christians  shall  show  forth  the  power 
and  purity  of  that  holy  gospel  with 
which  the  Saviour  came  to  bless  man- 
kind.    Soon  may  that  happy  day  arise  I 

CHAPTER  XVm. 

1.  The  brook  Kedron.  This  was  a 
email  stream  that  flowed  to  the  east  of 
Jerusalem,  through  the  valley  of  Je- 
lioshaphat,  and  divided  the  city  from  the 
mount  of  Ohves.  It  was  also  called 
Kidron  and  Cedron.  In  summer  it  is 
almost  dry.  The  word  used  here  by 
the  Evangelist — x^ifidpfjov — denotes  pro- 
perly a  water-stream  (from  X£7/<a — show- 
er, 01  water,  and  ^f'w,  p6oi — to  flow,  floiu- 
ing),  and  the  idea  is  that  of  a  stream 


disciples  over  the  brook  Cedron,  * 
where  Avas  a  garden,  into  the  which 
he  entered,  and  his  disciples. 

2  And  Judas  also,  which  betray- 
ed him,  knew  the  place ;  for  Jesus 
oft-times  resorted  thitlier  with  his 
disciples. 

3  Judas  *  then,  having  received 
ix>Iatt.26.47Ac.  Mar.i4.43,&c.  Lu.22.47,&c. 


that  was  swollen  by  rain,  or  by  the 
melting  of  the  snow.  Passow.  Lex. 
This  small  rivulet  runs  along  on  the 
east  of  Jerusalem  till  it  is  joined  by  the 
water  of  the  pool  of  Siloam,  and  the 
water  that  flows  down  on  the  west 
side  of  the  city  through  the  valley  of 
Jehoshaphat,  and  then  goes  off  in  a 
southeast  direction  to  the  Dead  Sea. 
See  the  map  of  Jerusalem  in  vol.  i. 
Over  this  brook  David  passed  when  he 
fled  from  Absalom.  2  Sam.  xv.  23.  It 
is  often  mentioned  in  the  Old  Testa- 
ment. 1  Kings  XV.  13.  2  Chron.  xv.  16  ; 
XXX.  14.  2  Kings  xxiii.  6,  12.  IT  Where 
was  a  gardeii.  On  the  west  side  of  the 
mount  of  Olives.  This  was  called 
Gethsemane.  See  Matt.  xxvi.  36.  It  is 
probable  that  this  was  the  property  of 
some  wealthy  man  in  Jerusalem — per- 
haps some  friend  of  the  Saviour.  It 
was  customary  for  the  rich  in  great  ci- 
ties to  have  country-seats  in  the  vici- 
nity. This  it  seems  was  so  accessible 
that  Jesus  was  accustomed  to  enter  it, 
and  yet  so  retired  as  to  be  a  suitable 
place  for  devotion. 

2.  Jesus  oft-times  resorted  thither. 
For  what  purpose  he  went  there  is  not 
declared,  but  it  is  probable  for  the  pur- 
pose of  retirement  and  prayer.  He  had 
no  home  in  the  city,  and  he  sought  this 
place  away  from  the  bustle  and  confu 
sion  of  the  capital,  for  private  commu 
nion  with  God.  Every  Christian  should 
have  some  place — be  it  a  grove,  a  room 
or  a  garden — where  he  may  be  alone 
and  offer  his  devotions  to  God.  We 
are  not  told  much  of  the  private  habit? 
of  Jesus,  but  we  are  permitted  to  know 
so  much  of  him  as  to  be  assured  tha> 
he  was  accustomed  to  seek  for  a  place 
of  retirement ;  and  during  the  grea< 
feasts  of  the  Jews,  the  mount  of  Olives 
was  the  place  which  iie  chose.  liuke 
xxi.  37.      Matt.  xxi.  17.      John  viii.  1. 

3.  A  band.     See  Note,  Matt.  x.\vi. 
47;  xxvii.  27.      John  passes  over  the 


A.  D.  33.] 


CHAPTER  XVIII. 


373 


a  band  of  }nen,  and  officers  from 
the  chief  priests  and  Pharisees, 
Cometh  thither  with  lanterns  and 
torches  and  weapons. 

4  Jesus  therefore,  knowing  "  all 
things  that  should  come  upon  him, 
went  forth,  and  said  unto  them. 
Whom  seek  ye  1 

5  They  answered  him,  Jesus  of 
*  Nazareth.  Jesus  saith  unto  them, 
I  am  he.  And  Judas  also,  which 
betrayed  him,  stood  with  them. 

6  As  soon  then  as  he  had  said 
unto  them,  I  am  Ae,  they  <=  went 
backward,  and  fell  to  the  ground. 

7  Then  asked  he  them  again. 
Whom  seek  ye  1  And  they  said, 
Jesus  of  Nazareth. 

8  Jesus   answered,   I  have    told 

a  c.lO.17,18.  Ac.2.28.  b  Matt.2.23.  c.l9. 
19.        c  Ps.27.2.  40.14.        d  Is.53.6.    Ep.5.25. 


agony  of  Jesus  in  the  garden  probably 
because  it  was  so  fully  described  by  the 
other  evangelists.  ^  Lanterns,  &c. 
This  was  the  time  of  the  full  moon, 
but  it  might  have  been  cloudy,  and  their 
taking  lights  with  them  shows  their  de- 
termination to  find  him. 

6.  They  v:ent  backward,  &c.  The 
cause  of  their  retiring  in  this  manner  is 
not  mentioned.  Various  things  might 
have  produced  it.  The  frank,  open, 
and  fearless  manner  in  which  Jesus  had 
addressed  them,  might  have  convinced 
them  of  his  innocence,  and  deterred 
them  from  prosecuting  their  wicked  at- 
tempt. His  disclosure  of  himself  was 
sudden  and  unexpected ;  and  while 
they  perhaps  anticipated  that  he  would 
make  an  effort  to  escape,  they  were 
amazed  at  his  open  and  bold  profession. 
Their  consciences  reproved  them  for 
their  crimes  ;  and  probably,  the  firm, 
decided,  and  yet  mild  manner  in  which 
Jesus  addressed  them  ;  the  expression 
of  his  unequalled  power  in  knowing 
how  to  find  the  way  to  the  consciences 
of  men,  made  them  feel  that  they  were 
in  the  presence  of  more  than  mortal 
man.  There  is  no  proof  that  there  was 
here  any  miraculous  power  ;  any  mere 
pnysical  force ;  and  to  suppose  that 
there  was,  greatly  detracts  from  the 
moral  subUmhy  of  the  scene. 

8.  Let  them  go,  &c.  These  apostles. 
This  shows  his  care  and  love  even  in 

Vol.  TI.  —  32 


you  that  I  am  he :  if  therefore  yc 
seek  me,  ^  let  these  go  their  way : 

9  That  the  saying  might  be  ful- 
filled which  he  spake,  *  Of  them 
which  thou  gavest  me  have  I  lost 
none. 

10  Then  /  Simon  Peter,  having 
a  sword,  drew  it,  and  smote  the 
high  priest's  servant,  and  cut  off  his 
right  ear.  The  servant's  name  was 
Malchus. 

11  Then  said  Jesus  unto  Peter, 
Put  up  thy  sword  into  the  sheath  : 
the  cup  s  which  my  Father  hath 
given  me,  shall  I  not  drink  it  ? 

12  Then  the  band  and  the  cap- 
tain and  officers  of  the  Jews  took 
Jesus,  and  bound  him, 

13  And  led  him  away  to  Annas 
cc.17.12.       /Matt.26.51.    Mar.14.47.    Lii. 

22  49,50.      ^  Matt.20.22.  26.39,42. 

the  hour  of  danger.  He  expected  to 
die.  They  were  to  carry  the  news  of 
his  death  to  the  ends  of  the  earth. 
Hence  he,  the  faithful  captain  of  salva- 
tion, went  foremost  into  trials  ;  the 
good  shepherd,  he  secured  the  safety 
of  the  flock,  and  went  before  them  into 
danger.  By  the  question  which  he  ask- 
ed them,  he  had  secm-ed  their  safety. 
He  was  answered  that  they  sought  for 
him.  He  demanded  that,  agreeably  to 
their  declaration,  they  should  take  him 
only  and  leave  his  followers  at  liberty. 
The  wisdom,  caution  and  prudence  of 
Jesus  forsook  him  in  no  peril,  however 
sudden,  and  in  no  circumstances,  how- 
ever difficult  or  trying. 

9.  The  saying.  Ch.  xvii.  As  he  had 
kept  them  for  more  than  three  years,  so 
he  still  sought  their  welfare  even  when 
his  death  was  near. 

10,  11.  See  Note,  Matt.  xxvi.  51,52. 
IT  The  servant's  name  vms  Malchus. 
His  name  is  mentioned  by  neither  of 
the  other  evangehsts,  nor  is  it  said  by 
the  other  evangehsts  who  was  the  dis- 
ciple that  gave  the  blow.  It  is  proba- 
ble that  both  Peter  and  the  servant 
were  alive  when  the  other  gospels  were 
written. 

12.  See  Matt.  xxvi.  50. 

13.  To  Annas  first.  Probably  hia 
house  was  nearest  to  them,  and  he  had 
great  authority  and  influence  in  the 
Jewish  nation.     He  had  been  himself 


374 


JOHN. 


[A.  D.  33. 


•  first ;  for  he  was  father-in-law  to 
Caiaphas,  which  was  the  high  priest 
that  same  ^  year, 

14  Now  Caiaphas  was  he  which 
gave  counsel  *  to  the  Jews,  that  it 
was  expedient  that  one  man  should 
die  for  the  people. 

15  And  "  Simon  Peter  followed 
Jesus,  and  so  did  another  disciple  : 
that  disciple  was  known  unto  the 
high  priest,  and  went  in  with  Jesus 
into  the  palace  ©f  the  high  priest. 

16  But  Peter  stood  at  the  door 
without.  Then  went  out  that  other 
disciple,  which  was  known  unto  the 
high  priest,  and  spake  unto  her  that 
kept  the  door,  and  brought  in  Peter. 

a  Lu.3.2.  1  Jiiid  Annas  sent  Christ  bound 
unto  Caiaphas  the  high  priest. 

a  long  time  High  Priest ;  he  had  had 
five  sons  who  had  successively  enjoyed 
the  office  of  High  Priest ;  and  that  of- 
fice was  now  filled  by  his  son-in-law. 
It  was  of  importance,  therefore,  to  ob- 
tain his  sanction  and  counsel  in  their 
work  of  evil.  ^  That  same  year.  Ch. 
xi.  49. 

14.  Had  given  counsel,  Slc.  Ch.  xi. 
49,  50.  This  is  referred  to,  here,  pro- 
bably to  show  how  httle  prospect  there 
was  that  Jesus  would  have  justice  done 
him  in  the  hands  of  a  man  who  had  al- 
ready pronounced  on  the  case. 

15  — 18.  See  Notes,  Matt.  xxvi.  57, 
58.  ^  Another  disciple.  Not  improba- 
bly John.  Some  critics,  however,  have 
supposed  that  this  disciple  was  one  who 
dwelt  at  Jerusalem,  and  who,  not  be- 
ing a  Gahlean,  could  enter  the  place 
without  suspicion.  John,  however, 
mentions  the  circumstance  of  his  being 
known  to  them,  to  show  why  it  was 
that  he  was  not  questioned  as  Peter 
was.  It  is  not  probable  that  any  dan- 
ger resulted  from  its  being  known  that 
he  was  a  follower  of  Jesus,  or  that  any 
harm  was  meditated  on  them  for  this. 
The  questions  asked  Peter  were  not 
asked  by  those  in  authority,  and  his  ap- 
prehensions which  led  to  liis  denial, 
were  groundless. 

19.     Of  his  disciples.     To  ascertain 
their  number   and  pov^er.     The  charge 
on  which  they  wished  to  arraign  him 
was  ttiat  of  sedition,   or  of  rebellion,  | 
•gainst  r'oe.^ar.     To  make  that  plau.'^i-  ; 


17  Then  saith  the  damsel  that 
kept  the  door  unto  Petei,  Art  not 
thou  also  one  of  this  man's  disci- 
ples 1     He  saith,  I  am  not. 

18  And  the  servants  and  officers 
stood  there,  who  had  made  a  fire 
of  coals  ;  for  it  was  cold  :  and  they 
warmed  themselves :  and  Peter 
stood  with  them,  and  warmed  him- 
self. 

19  The  high  priest  then  asked 
Jesus  of  his  disciples,  and  of  his 
doctrine. 

20  Jesus  answered  him,  I  spake 
**  openly  to  the  world  :  I  ever  taught 
in  the  synagogue,  and  in  the  tem- 
ple, whither  the  Jews  always   re- 
ft c.ii.49,50.        c  Matt.26.58,&c.     Mar.l4. 

54.    Lu.22.54.      d  Lu.4.15.  c.7.14,26,28.  8.2. 


ble,  it  was  necessary  to  show  that  he 
had  made  so  many  disciples  as  to  form 
a  strong  and  dangerous  faction.  But 
as  they  had  no  direct  proof  of  that,  the 
lligh  Priest  insidiously  and  improperly 
attempted  to  draw  the  Saviour  into  a 
confession.  Of  this  he  was  aware,  and 
referred  him  to  the  proper  source  of 
evidence  —  his  open,  undisguised  con- 
duct before  the  world.  IT  His  doctrine. 
His  teaching.  The  sentiments  that  he 
inculcated.  The  object  was  doubtless 
to  convict  him  of  teaching  sentiments 
that  tended  to  subvert  the  Mosaic  insti- 
tutions, or  that  were  treasonable  against 
the  Roman  government.  Either  would 
have  answered  the  design  of  the  Jews, 
and  they  doubtless  expected  that  he  — 
an  unarmed  and  despised  Galilean,  now 
completely  in  their  power — would  easi- 
ly be  drawn  into  confessions  that  art 
and  malice  could  use  to  procure  his  con- 
demnation. 

20.  Openly  to  the  world.  If  his  doc- 
trine had  tended  to  excite  sedition  and 
tumult,  if  he  had  aimed  to  overthrow 
the  government,  he  would  have  trained 
his  friends  in  secret :  he  would  have  re- 
tired from  public  view,  and  have  laid 
his  plans  in  private.  This  is  the  case 
with  all  who  attempt  to  subvert  exist- 
ing establishments.  Instead  of  that,  he 
had  proclaimed  his  views  to  all.  He 
had  doue  it  in  every  place  of  public  con- 
course—  in  the  synagogue,  and  in  the 
temple.  He  here  speaks  the  language 
of  one  consciou.s  of  his  innocence,  and 


\.  D.33.] 


CHAPTER  XVIII. 


375 


sort:  and  *  in  secret  have  1  said 
nothing. 

21  Why  askest  thou  mel  ask 
them  which  heard  me,  \rhat  I  have 
said  unto  them  :  behold,  they  know 
what  I  said. 

22  And  when  he  had  thus  spoken, 
one  of  the  officers  which  stood  by 
struck  '  Jesus  ^  with  the  pahn  of 

a  Ac.26.26.  b  Job  16.10.  Je.20i>.  Ac.23.2, 
3.      1  or,  with  a  rod. 

determined  to  insist  on  his  rights.  ^Al- 
ways resort.  Constantly  assemble. — 
They  were  required  to  assemble  there 
three  times  in  a  year,  and  great  multi- 
tudes were  there  constantly.  ^  Li  se- 
cret, &c.  He  had  taught  no  private  or 
concealed  doctrine.  He  had  taught 
nothing  to  his  disciples  which  he  had 
not  himself  taught  in  public,  and  com- 
manded them  to  do.  Matt.  x.  27.  Luke 
xii.  3. 

21.  Why  askest  thou  me?  Ask  them, 
&c.  Jesus  here  insisted  on  his  rights, 
and  reproves  the  high  priest  for  his  unjust 
and  illegal  manner  of  extorting  a  con- 
fession from  hirn.  If  he  had  done  wrong, 
or  taught  erroneous  and  seditious  doc- 
trines, it  was  easy  to  prove  it,  and  the 
course  which  he  had  a  right  to  demand 
was,  that  they  should  estabUsh  the 
charge  by  fair  and  incontrovertible  evi- 
dence. We  may  here  learn,  1st.  That 
though  Jesus  was  wiUing  to  be  reviled 
and  persecuted,  yet  he  also  insisted  that 
justice  should  be  done  him.  2d.  He 
was  conscious  of  innocence,  and  had 
been  so  open  in  his  conduct,  that  he 
could  appeal  to  the  vast  multitudes  which 
had  heard  him,  as  witnesses  in  his  favor. 
3d.  It  is  proper  for  us,  when  persecuted 
and  reviled,  meekly,  but  firmly,  to  Ik- 
sist  on  our  rights,  and  to  demand  that 
justice  should  be  done  us.  Laws  are 
made  to  protect  the  innocent,  as  well  as 
to  condemn  the  guilty.  4th.  Christians, 
like  their  Saviour,  should  so  live  that 
they  may  confidently  appeal  to  all  who 
have  known  them  as  witnesses  of  the 
sincerity,  purity,  and  rectitude  of  their 
lives.     1  Pet.  iv.  13—16. 

22.  One  of  the  officers.  One  of  the 
inferior  officers,  or  those  who  attended 
on  the  court.  IT  With  the  palm  of  his 
Jiand.  This  may  mean,  '  gave  him  a 
blow  either  with  the  open  hand,  or  with 
a  rod.'     The  Greek  does  not  determine 


his  hand,  saying,  Answerest  thou 
the  hig-h  priest  so  % 

23  Jesus  answered  him.  If  I  have 
spoken  evil,  bear  witness  of  the 
evil :  but  '^  if  well,  why  smitest  thou 
mel  ^ 

24  Now  ^  Annas  had  sent  him 
hound  unto  Caiaphas  the  high 
priest. 

c  ]  Pe.2.19-23.      a  See  ver.l3. 


which.  In  whatever  way  it  was  done, 
it  was  a  violation  of  all  law  and  justice. 
Jesus  had  showed  no  disrespect  for  the 
office  of  the  high  priest ;  and  if  he  had, 
this  was  not  the  proper  way  to  punish 
it.  The  Syriac  reads  this:  "Smote 
the  cheek  of" Jesus."  The  "Vulgate  and 
Arabic  :  '"  Gave  him  a  blow." 

23.  Spoken  evil.  In  my  answer  to 
the  high  priest.  If  there  was  any  dis- 
respect to  the  office,  and  want  of  re- 
gard for  the  law  which  appointed  him, 
then  testify  to  the  fact,  and  let  punish- 
ment be  inflicted  according  to  the  law. 
Compare  Ex.  xxii.  28.     ^  But  if  well, 

}  &,c.  While  an  accused  person  is  on 
trial,  he  is  under  the  protection  of  the 
court,  and  has  a  right  to  demand  that  all 
legal  measures  should  be  taken  to  se- 
cure his  rights.  On  this  right  Jesus  in- 
sisted,  and  thus  showed,  that  though  he 
had  no  disposition  to  take  revenge,  yet 
he  insisted  that  when  arraigned,  strict 
justice  should  be  done.  This  shows 
that  his  precept  that  when  we  are  smit- 
ten on  one  cheek,  we  should  turn  the  other, 
(Matt.  V.  39.),  is  consistent  with  a  firm 
demand  that  justice  should  be  done  us. 
That  precept  refers  besides  rather  to 
private  matters  than  to  judicial  proceed- 
ings. It  does  not  demand  that  when  we 
are  unjustly  arraigned,  or  assaulted,  and 
when  the  law  is  in  our  favor,  we  should 
sacrifice  our  rights  to  the  mahgnant  ac- 
cuser. Such  a  surrender  would  be  in- 
justice to  the  law  and  to  the  commu- 
nity, and  be  giving  legal  triumph  to  the 
wicked,  and  destroying  the  very  end  of 
all  law.  In  private  matters  this  effect 
would  not  follow,  and  we  should  there 
bear  injuries  without  reviling,  or  seek 
ing  for  vengeance. 

24.  Compare  ver.  13,  with  Matt.  xxvi. 
57. 

25,26.  SeeNote,  Matt,  xxvi.72— 74. 
28.  See  Matt,  xxvii.  1.2.     ^  Hall  of 


376 


JOHN 


[A.  D.33. 


25  And  Shnon  Peter  stood  and 
warmed  himself.  They  said  there- 
fore unto  him,  Art  not  thou  also 
one  of  his  disciples  ]  He  denied  e7, 
and  said,  I  am  not. 

26  One  of  the  servants  of  the 
high  priest,  (being  his  kinsmaa 
whose  ear  Peter  cut  off),  saith,  Did 
not  I  see  thee  in  the  garden  with 
him  ] 

27  Peter  then  denied  again  :  and 
"  immediately  the  cock  crew. 

a  Matt.26.74.  Mar.14.72.  Lu.22.60.  c.l3. 
38. 

judgment.  The  prcBtorium — the  same 
word  that  in  Matt,  xxvii.  27,  is  translat- 
ed common  hall.  See  Note  on  that  place. 
It  was  the  place  where  the  Roman  Prm- 
tor,  or  governor,  heard  and  decided  cases 
brought  before  him.  Jesus  had  been 
condemned  by  the  sanhedrim,  and  pro- 
nounced guilty  of  death.  Matt.  xxvi. 
66.  But  they  had  not  power  to  carry 
their  sentence  into  execution  (ver.  31.) ; 
and  they,  therefore,  sought  that  he  might 
be  condemned  and  executed  by  Pilate. 
^  Lest  they  should  be  defiled.  They  con- 
sidered the  touch  of  a  Gentile  to  be  a  de- 
filement, and  on  this  occasion,  at  least, 
seemed  to  consider  it  a  pollution  to  en- 
ter the  house  of  a  Gentile.  They  took 
care,  therefore,  to  guard  themselves 
against  what  they  considered  ceremo- 
nial pollution,  while  they  were  wholly 
unconcerned  at  the  enormous  crime  of 
putting  the  innocent  Saviour  to  death, 
and  imbruing  their  hands  in  their  Mes- 
siah's blood.  Probably  there  is  not 
any  where  to  be  found  another  such  in- 
stance of  petty  regard  to  the  mere  cere- 
monies of  the  law,  and  attempting  to 
keep  from  pollution,  at  the  same  time 
that  their  hearts  were  filled  with  malice, 
and  they  were  medhatiii^  the  most 
enormous  of  all  crimes.  But  it  shows 
us  how  much  more  concerned  men  will 
be  at  the  violation  of  the  mere  forms 
and  ceremonies  of  religion  than  they  will 
be  at  reaJ  crime  ;  and  how  they  endea- 
vor to  keep  their  consciences  at  ease 
amidst  their  deeds  of  wickedness  by  the 
observance  of  some  of  the  outward  ce- 
remonies of  religion  —  by  mere  sancti- 
moniousness. "0  That  they  might  eat  the 
passover.  Note,  Matt.  xxvi.  2,  17.  This 
defilement,  produced  by  contact  with  a 
Gentile,  they  considered  as  equivalent 


28  Then  led  *  they  Jesus  from 
Caiaphas  unto  ^  the  hall  of  judg- 
ment :  and  it  was  early :  and  they 
themselves  went  not  into  the  judg- 
ment-hall, lest  *  they  should  be  de- 
filed, but  that  they  might  eat  the 
passover. 

29  Pilate  then  went  out  unto 
them,  and  said,  What  accusation 
bring  ye  against  this  man  ] 

30  They  answ^ered  and  said  unto 
him.  If  he  were  not  a  malefactor, 

&  Matt.27.2,&c.  Mar.]5.1,&c.  Lu.23.1,&c. 
1  or,  Pilate's  house.       e  Ac.10.28. 

to  that  of  the  contact  of  a  dead  body, 
(Lev.  xxii.  4 — 6.  Num.  v.  2.,)  and  as 
disqualifying  them  to  partake  of  the 
passover  in  a  proper  manner.  The  word 
translated  passover  means  properly  the 
paschal  lamb  which  was  slain  and  eaten 
on  the  observance  of  this  feast.  This 
rite  Jesus  had  observed  whh  his  disci- 
ples the  day  before  this.  It  has  been 
supposed  by  many  that  he  anticipated 
the  usual  time  of  observing  it  one  day, 
and  was  crucified  on  the  day  on  which 
the  Jews  observed  it.  But  this  opinion 
is  improbable.  The  very  day  of  keep- 
ing the  ordinance  was  specified  in  the 
law  of  Moses,  and  it  is  not  probable  that 
the  Saviour  departed  from  the  com- 
mandment. All  the  circumstances,  also, 
lead  us  to  suppose  that  he  observed  it 
at  the  usual  time  and  manner.  Matt, 
xxvi.  17,  19.  The  only  passage  which 
has  led  to  a  contrary  opinion,  is  this  in 
John.  But  here  the  word  passover  does 
not,  of  necessity,  mean  the  paschal  lamb. 
It  probably  refers  to  \\\e  feast  which  fol- 
lowed the  sacrifice  of  the  lamb,  and 
which  continued  some  days.  Compare 
Num.  xxviii.  16,  17.  The  whole  feast 
was  called  the  passover,  and  they  were 
unwilling  to  defile  themselves,  even 
though  the  paschal  lamb  had  been  kill- 
ed, because  it  would  disqualify  them  for 
participating  in  the  remainder  of  the 
ceremonies.     Lightfoot. 

30.  If  he  were  not  a  malefactor.  A 
violator  of  the  law.  If  we  had  not  de- 
termined that  he  was  such,  and  was 
worthy  of  death.  Matt.  xxvi.  66.  From 
this  it  appears,  that  they  did  not  deliver 
him  up  to  be  tried,  but  hoped  that  Pi- 
late would  at  once  give  sentence  that  ho 
should  be  executed  according  to  their 
request.     It  is  probable  that  in  ordinary 


CHAPTER  XVIII. 

elivered  him 


A.  D.  33.] 

we  would  not  have 
up  unto  thee. 

31  Then  said  Pilate  unto  them, 
Take   ye   him,  and  judge  him  ac- 
cording to   your   law.     The  Jews 
therefore   said   unto  him.  It  is  not 
aGe.49.10.   Eze.2L27. 


cases  the  Roman  governor  was  not  ac- 
customed to  make  very  strict  inquiry 
into  the  justice  of  the  sentence.  The 
Jewish  sanhedrim  tried  causes,  and  pro- 
nounced sentence,  and  the  sentence  was 
usually  approved  by  the  governor.  But 
in  this  case,  Pilate,  evidently  contrary 
to  their  expectations,  proceeded  himself 
to  re-hear  and  re-try  the  cause.  He 
had  doubtless  heard  of  the  miracles  of 
Jesus.  lie  seems  to  have  been  strongly 
prepossessed  with  the  belief  of  his  in- 
nocence. He  knew  that  they  had  de- 
livered him  from  mere  envy.  Matt. 
xxvii.  18.  And  hence  he  inquired  of 
them  the  nature  of  the  case,  and  the 
kind  of  charge  which  they  expected  to 
substantiate  against  him. 

31.  Judge  him,  &c.  The  Jews  had 
not  directly  informed  him  that  they  had 
judged  him,  and  pronounced  him  worthy 
of  death.  Pilate,  therefore,  tells  them 
to  inquire  into  the  case  ;  to  ascertain  the 
proof  of  his  guilt,  and  to  decide  on  what 
the  law  of  Moses  pronounced.  It  has 
been  doubted  whether  this  gave  them 
the  power  of  putting  him  to  death,  or  v/as 
either  a  direction  to  them  to  inquire  into 
the  case,  or  a  command  to  take  it  into 
their  own  hands,  and  inflict  on  Irim,  if 
they  judged  him  guilty,  the  mild  pun- 
ishment which  they  were  yet  at  liberty 
to  inflict  on  criminals.  Probably  the 
former  is  intended.  As  they  had  al- 
ready determined  that  in  their  view  this 
case  demanded  the  punishment  of  death, 
so  in  their  answer  to  Pilate  they  implied 
that  xhey  had  pronounced  on  it,  and  that 
he  ought  to  die.  They  still,  therefore, 
•pressed  it  on  his  attention,  and  refused 
to  obey  his  injunction  to  judge  him.  ^/« 
is  not  lawful,  &,c.  The  Jews  were 
accustomed  to  put  persons  to  death  still 
in  a  popular  tumult.  Acts  vii.  .59,  60. 
But  they  had  not  the  power  to  do  it  in 
any  case  in  a  regular  way  of  justice. 
When  they  first  laid  the  plan  of  arrest- 
ing the  Saviour,  they  did  it  to  kill  him 
(Matt.  xxvi.  4)  ;  but  whether  they  in- 
tended to  do  this  secretlv,  or  in  a  tumult, 
32* 


377 

to  put  any  man  to 


lawfiil  for  us 
death : 

32  That  the  saying  of  Jesus 
might  be  fulfilled,  which  he  spake, 
'  signifying  what  death  he  should 
die. 

b  Matt.20.19.      Lu. 18.32,33. 


or  by  the  concurrence  of  the  Roman 
governor,  is  uncertain.  The  Jews  them- 
selves say,  that  the  power  of  inflicting 
capital  punishments  was  taken  away 
about  forty  years  before  the  destruction 
of  the  temple.  But  still,  it  is  probable 
that  in  the  time  of  Christ  they  had  the 
power  of  determining  on  capital  cases 
in  instances  that  pertained  to  religion, 
Josephus,  Ant.  b.  xiv.  ch.  10,  ^  2.  Com- 
pare Jewish  wars,  b.  vi.  ch.  2,  %  4.  In 
this  case,  however,  it  is  supposed  that 
their  sentence  was  to  be  confirmed  by 
the  Roman  governor.  But  it  is  admit- 
ted on  all  hands,  that  they  had  not  this 
power  in  the  case  of  seditions,  tumults, 
or  treasons  against  the  Roman  govern 
raent.  If  they  had  this  power  in  the 
case  of  blasphemy  and  irreligion,  they 
did  not  dare  to  exert  it  here,  because 
they  were  afraid  of  tumult  among  the 
people.  Matt.  xxvi.  5.  Hence  they 
sought  to  bring  in  the  authority  of  Pi- 
late. To  do  this  they  endeavored  to 
make  it  appear  that  it  was  a  case  of  se- 
dition and  treason,  and  one  which  there- 
fore demanded  the  interference  of  the 
Roman  governor.  Hence  it  was  on 
i  this  charge  that  they  arraigned  him. 
Luke  xxiii.  2.  Thus  a  tumult  might  be 
avoided,  and  the  odium  of  putting  him 
to  death  they  expected  would  fall,  not 
on  themselves,  but  on  Pilate. 

32.  That  the  saying  of  Jesus,  &c.  To 
wit,  that  he  should  be  delivered  into  the 
I  hands  of  the  Gentiles,  and  should  be 
crucified.  Matt.  xx.  19.  Neither  of 
I  these  things  would  have  happened  if  he 
!  had  been  put  to  death  in  the  way  that 
j  the  Jews  first  contemplated.  Matt.  xxvi. 
1 4.  Though  it  be  admitted  that  they 
j  had  the  power  in  religious  cases  to  do  it, 
!  yet  it  would  not  have  been  done,  as  Je- 
i  sus  predicted,  by  the  Gentiles ;  and 
i  though  they  had  that  power,  yet  they 
I  had  no  power  to  crucify.  This  was  par- 
ticularly a  Roman  punishment.  And 
thus  it  was  ordered,  in  the  providence 
of  God,  that  the  prediction  of  Jesus  in 
both  these  respects  should  be  fulfilled. 


B78 


JOHN. 


[A.  D.  33. 


33  Then  Pilate  entered  into  the 
judgment-hall  again,  and  called  Je- 
sus, and  said  unto  him,  Art  thou  the 
King  of  the  Jews  1 

34  Jesus  answered  him,  Sayest 
thou  this  thing  of  thyself,  or  did 
others  tell  it  thee  of  rne  1 

35  Pilate  answered,  Am  I  a  Jew  ] 
Thine  own  "  nation  and  the  chief 
priests  have  delivered  thee  unto  me. 
What  hast  thou  done  1 

ac.19.11.    Ac.3.13.        6  1Ti.C.]3. 

33.  Art  thou  the  king  of  the  Jews  I 
This  was  after  they  had  accused  him  of 
perverting  "the  nation,  and  forbidding  to 
give  tribute  to  Cesar.     Luke  xxiii.  2,  3 

34.  Of  thyself?  From  any  convic- 
tion of  your  own  mind,  or  any  appre- 
hension of  danger.  During  all  the  time 
in  which  you  have  been  praetor,  have 
you  seen  any  thing  in  me  that  has  led 
you  to  apprehend  sedition,  or  danger  to 
the  Roman  power  ?  This  evidently  was 
intended  to  remind  Pilate  that  no'thing 
was  proved  against  him  ;  and  to  caution 
him  against  being  influenced  by  the  ma- 
licious acccusations  of  others.  Jesus 
demanded  a  just  trial,  and  claimed  that 
Pilate  should  not  be  influenced  by  any 
reports  that  he  might  have  heard  of  him. 

35.  Am  I  a  Jew  1  Am  I  likely  to  be 
influenced  by  Jewish  prejudices  and 
partiahties  ?  Am  not  I,  being  a  Roman, 
likely  to  judge  impartially,  and  to  de- 
cide on  the  accusations  without  being 
biassed  by  the  malignant  charges  of  the 
accusers  ?  IT  Thine  own  nation,  &,c.  In 
this  Pilate  denies  that  it  was  from  any 
thing  that  he  had  observed  that  Jesus 
was  arraigned.  He  admits  that  it  was 
from  the  accusations  of  others.  But 
then  he  tells  the  Saviour  that  the  charge 
was  one  of  moment,  and  worthy  of  the 
deepest  attention.  It  had  come  from 
the  very  nation  of  Jesus,  from  his  own 
countrymen,  and  from  the  highest  au- 
thority among  the  people.  As  such  it 
demanded  consideration,  and  Pilate  be- 
sought him  to  tell  him  what  he  had  done 
—  that  is,  what  there  had  been  in  his 
conduct  that  had  given  occasion  for  tliis 
charge.  ! 

36.  My  kingdom,  &.c.  The  charge 
on  which  Jesus  was  arraigned  was  that 
of  laying  claim  to  the  office  of  a  king. 
ITo  here  substantially  admits  that  he  did 


36  Jesus  *  answered,  My  <=  king- 
dom is  not  of  this  world  :  if  my 
kingdom  were  of  this  world,  then 
would  my  servants  fight,  that  1 
should  not  be  delivered  to  the  Jews : 
but  now  is  my  kingdom  not  from 
hence. 

37  Pilate  therefore  said  unto  him, 
Art  thou  a  king  then?  Jesus  an- 
swered. Thou  sayest  that  I  am  a 
king.     To  this  end  was  I  born,  and 


.    Lu.12.14. 


I9.9.6,7.    Da.2.44.  7.14.  Zec..9. 
c.q.15.    Ro;14.17.    Col.1.13. 


claim  to  be  a  king,  but  not  in  the  sense 
in  v/hich  the  Jews  understood  it.    They 
charged  him  with  attempting  to  set  up 
an  earthly  kingdom,  ainl  of  exciting  se- 
dition against  Cesar.     In  reply  to  this, 
Jesus  says  that  his  kingdom  is  not  of 
this  world.    That  is,  it  is  not  of  the  same 
nature  as  earthly  kingdoms.     It  is  not 
originated  for  the  same  purpose,  or  con- 
ducted on  the  same  plan.     He  imme- 
diately adds  a  circumstance  in  which 
they   differ.      The    kingdoms    of   this 
world    are    defended    by    arms ;    they 
maintain  armies  and  engage  in  wars.  If 
the  kingdom  of  Jesus  had  been  of  this 
kind,  he  would  have  excited  the  multi- 
j  tudes  that  followed  him  to  prepare  for 
battle.     He  would  have  armed  the  host 
I  that   attended   him  to  Jerusalem.     He 
j  would  not  have  been  alone  and  unarm- 
I  ed  in  the  garden  of  Gethsemane.     But 
!  though  he  was  a  King,  yet  his  dominion 
j  was  over  the  heart,  subduing  evil  pas- 
1  sions  and  corrupt  desires,  and  bringing 
\  the  soul  to  the  love  of  peace  and  unity. 
^1  Not  from  hence.     That  is,  not  from 
this  world. 

37.  Art  tho7i  a  king,  then  ?  Dost  thou 
admit  the  charge  in  any  sense,  or  dost 
thou  lay  claim  to  a  kingdom  of  any  kind  ? 
"^  Thou  sayest,  &c.  This  is  a  form  of 
expresssion  denoting  affirmation.  It  is 
equivalent  to  yes.  ^  That  1  am  a  king. 
This  does  not  mean  simply  that  Pilate 
affirmed  that  he  was  a  king.  It  does 
not  appear  that  Pilate  had  done  this. 
But  it  means,  '  Thou  afiirmest  the  truth, 
thou  declarest  what  is  correct,  ^or  I  am 
a  King.'  I  a7n  a  king  in  a  certain  sense, 
and  do  not  deny  it.  IT  To  this  e7id,  &.c. 
Compare  ch.  iii.  11, 12,  «Scc.  Jesus  does 
not  here  affirm  that  he  was  born  to 
reign,  that  this  was  the  design  of  hut 
coming  ;  but  it  was  to  bear  witness  to 


A.  D.  33.T 


CHAPTER  XIX. 


379 


for  this  cause  came  I  intoi  the  world, 
that  I  should  bear  "  witness  unto 
the  truth.  Ever}^  one  *  that  is  of 
the  truth  heareth  my  voice. 

38  Pilate  saith  unto  hhn,  What 
is  truth'?  And  when  he  had  said 
this,  he  went  out  again  unto  the 
Jews, 'and  saith  unto  them,  I  find 
in  him  no  fault  at  all. 

39  But  ye  have  a  custom,  that  I 

als.55.4.  Re. 1.5.  3.14.       6  c.8.47.   lJno.4.6. 


and  exhibit /AefrMf/i.  By  this  he  showed 
what  was  the  nature  oi  \\\s  kingdom.  It 
was  not  to  assert  power  ;  not  to  collect 
armies ;  not  to  subdue  nations  in  battle. 
It  was  simply  to  present  tnith  to  men, 
and  to  exercise  dominion  only  by  the 
truth.  Hence  the  only  power  put  forth 
in  restraining  the  wicked,  in  convincing 
the  sinner,  in  converting  the  heart,  in 
guiding  and  leading  his  people,  and  in 
sanctifying  them,  is  that  which  is  pro- 
duced by  applying  truth  to  the  mind. 
Men  are  not  forced  or  compelled  to  be 
Christians.  They  are  made  to  see  that 
they  are  sinners,  that  God  is  merciful, 
that  they  need  a  Redeemer,  and  that 
the  Lord  Jesus  is  fitted  to  their  case, 
and  yield  themselves  then  wholly  to  his 
reign.  This  is  all  the  power  ever 
used  in  the  kingdom  of  Christ,  and  no 
men  in  his  church  have  a  right  to  use 
any  other,  Alas  !  how  Uttle  have  per- 
secutors remembered  this-!  and  how  of- 
ten, under  the  pretence  of  great  regard 
for  the  kingdom  of  Jesus,  have  bigots 
attempted,  by  force  and  flames,  to  make 
all  men  think  as  they  do  !  We  see  here 
the  importance  which  Jesus  attached  to 
the  truth.  It  was  his  sole  business  in 
coming  into  the  world.  He  had  no 
other  end  than  to  establish  it.  We, 
therefore,  should  value  it,  and  seek  for 
it  as  for  hid  treasures.  Prov.  xxiii.  23. 
IT  Every  one,  &c.     See  ch.  viii.  47. 

38.  What  is  truth?  This  question 
was  probably  asked  in  contempt,  and 
hence  Jesus  did  not  answer  it.  Had 
the  question  been  sincere,  and  had  Pi- 
late really  sought  it  as  Nicodemus  did 
(ch.  iii.),  Jesus  would  not  have  hesitated 
to  have  explained  to  him  the  nature  of 
his  kingdom.  They  were  now  alone  in 
the  judgment-hall  ("ver.  33) ;  and  as  soon 
as  Pilate  had  asked  the  question,  with- 
out waiting  for  an  answer,  he  went  out. 
It  is  evident  that  he  was  satisfied,  from 


should  release  unto  you  one  at  the 
passover :  will  ye  therefore  that  I 
release  unto  you  the  King  of  the 
Jews  ] 

40  Then    cried    they  all   again, 
saying.  Not  this  man,  but  Barabbas ! 
Now  Barabbas  was  a  robber. 
CHAPTER  XIX. 

THEN  =  Pilate   therefore   took 
Jesus,  and  scourged  *^  him. 
c  Matt.27.26,&c.    Mar.l5.15,&c.       d  Is.53.5. 

the  answer  of  Jesus  (vs.  36,  37),  that  he 
was  not  a  king  in  the  sense  in  which 
the  Jews  accused  him  ;  that  he  would 
not  endanger  the  Roman  government, 
and  consequently  that  he  was  innocent 
of  the  charge  alleged  against  him.  He 
regarded  him  clearly  as  ii  fanatic — poor, 
ignorant,  and  deluded,  but  innocent  and 
not  dangepous.  Hence  he  sought  to 
release  him  ;  and  hence  in  contempt  he 
asked  him  this  question,  and  immedi- 
ately went  out,  not  expecting  an  an- 
swer. This  question  had  long  agitated 
the  world.  It  was  the  great  subject  of 
inquiry  in  all  the  schools  of  the  Greeks, 
Difterent  sects  of  philosophers  had  held 
different  opinions ;  and  Pilate  now,  in 
derision,  asked  him,  whom  he  esteemed 
an  ignorant  fanatic,  whether  he  could 
solve  this  long  agitated  question.  He 
might  have  had  an  answer.  Had  he 
patiently  waited  in  sincerity,  Jesus 
would  have  told  him  what  it  was.  Thou- 
sands ask  the  question  in  the  same  way. 
They  have  a  fixed  contempt  for  the  Bi- 
ble ;  they  deride  the  instructions  of  re- 
ligion ;  they  are  unwiUing  to  investi- 
gate, and  to  wait  at  the  gates  of  wis- 
dom ;  and  hence,  hke  Pilate,  they  re- 
main ignorant  of  the  great  Source  of 
truth,  and  die  in  darkness  and  in  error. 
All  might  find  truth  if  they  would  seek 
it ;  none  ever  will  find  it  if  they  do  not 
apply  for  it  to  the  great  Source  of  Light 
—the  God  of  Truth— and  seek  it  pa- 
tiently in  the  way  which  he  has  chosen 
to  communicate  it  to  mankind.  How 
highly  should  we  prize  the  Bible  !  and 
how  patiently  and  prayerfully  should 
we  search  the  scriptures,  that  we  may 
not  err,  and  die  for  ever !  See  Note, 
ch,  xiv,  6,  ^  I  find  in  him  no  fault. 
See  Luke  xxiii.  4. 

39, 40.  See  Note,  Matt,  xxvii,  26—30. 
CHAPTER  XIX, 

1—3.  See  Noteson Matt, xxvu.  15—21. 


380 


JOHN. 


[A.D.33 


2  Ani  the  soldiers  platted  a 
crown  of  thorns,  and  put  it  on  his 
head,  and  they  put  on  him  a  purple 
robe, 

3  And  said,  Hail,  King  of  the 
Jews  ]  and  they  smote  him  with 
their  hands. 

4  Pilate  therefore  went  forth 
again,  and  saith  unto  them,  Behold, 
I  bring  him  forth  to  you,  that  ye 


4.  Behold,  I  bring  him  forth,  &lc. 
Pilate,  after  examining  Jesus,  had  gone 
forth  and  declared  to  the  Jews  that  he 
found  no  fauk  in  him.  Ch.  xviii.  38. 
At  that  time  Jesus  remained  in  the  judg- 
ment-hall. The  Jews  were  not  satis- 
fied with  that,  but  demanded  still  that 
he  should  be  put  to  death.  (Vs.  39,  40.) 
Pilate,  disposed  to  gratify  the  Jews,  re- 
turned to  Jesus,  and  ordered  him  to  be 
scourged,  as  if  preparatory  to  death. 
Ch.  xix.  1.  The  patience  and  meek- 
ness with  which  Jesus  bore  this — seem 
to  have  convinced  him  still  more  that 
he  was  innocent,  and  he  again  went 
forth  to  declare  his  conviction  of  this; 
and  to  do  it  more  effectually,  he  said, 
"  Behold,  I  bring  him  forth  to  you,  that 
ye  may  know,"  &lc. — that  they  might 
themselves  see,  and  be  satisfied,  as  he 
had  been,  of  his  innocence.  All  this 
shows  his  anxiety  to  release  him,  and 
also  shows  that  the  meekness,  purity, 
and  sincerity  of  Jesus,  had  power  to 
convince  a  Roman  governor  that  he  was 
not  guilty.  Thus  the  highest  evidence 
was  given  that  the  charges  were  false, 
even  when  he  was  condemned  to  die. 

5.  Behold  the  man.  It  is  probable 
that  Pilate  pointed  to  the  Saviour,  and 
his  object  evidently  was  to  move  them 
to  compassion,  and  to  convince  them, 
by  a  sight  of  the  Saviour  himself,  that 
he  was  innocent.  Hence  he  brought 
him  forth  with  the  crown  of  thorns,  and 
the  purple  robe,  and  with  the  marks  of 
scourging.  Amidst  all  this,  Jesus  was 
meek,  patient,  and  calm,  giving  evident 
proofs  of  innocence.  I'he  conduct  of 
Pilate  was  as  if  he  had  said,  '  See  !  The 
man  whom  you  accuse  is  arrayed  in  a 
gorgeous  robe,  as  if  a  king.  He  has 
been  scourged  and  mocked.  All  this 
he  has  borne  with  patience.  See  !  How 
calm  and  peaceful !  Behold  his  counte- 
nance !  How  mild !  His  body  scoureed, 


may  know  that  *  I  find  no  fault  in 
him. 

5  Then  came  Jesus  forth,  wear- 
ing the  crown  of  thorns,  and  the 
purple  robe.  And  Pilate  saith  unto 
them.  Behold,  the  man  ! 

6  When  the  chief  priests  there- 
fore and  officers  saw  him,  they 
cried  out,  saying,  Crucify  him^  cru- 
cify him !     Pilate  saith  unto  them, 

a  c.18.38.  ver.6. 


his  head  pierced  with  thorns !  Yet  in 
all  this  he  is  meek  and  patient !  This 
is  the  man  that  you  accuse ;  and  he  is 
now  brought  forth,  that  you  may  see 
that  he  is  not  guilty.' 

G.  They  cried  out,  Crucify  him,  &c. 
The  view  of  the  Saviour's  meekness 
only  exasperated  them  the  more.   They 

'  had  resolved  on  his  death  ;  and  as  they 
saw  Pilate  disposed  to  acquit  him,  they 
redoubled  their  cries,  and  endeavored 
to  gain  by  tumult,  and  clamor,  and  ter- 
ror, what  they  saw  they  could  not  ob 
tain  by  justice.  When  men  are  deter- 
mined on  evil,  they  cannot  be  reasoned 
with.  Every  argument  tends  to  defeat 
their  plans ;  and  they  press  on  in  ini- 
quity with  the  more  earnestness  in  pro- 
portion as  sound  reasons  are  urged  to 
stay  their  course.  Thus  sinners  go  in 
the  way  of  wickedness  down  to  death. 
They  make  up  in  firmness  of  purpose 
what  they  lack  in  reason ;  they  are 
more  fixed  in  their  plans  in  proportion 

I  as  God  faithfully  warns  them,  and  their 
friends  admonish  them.  ^  Take  ye  him, 
&-C.  These  are  evidently  the  w^ords  of 
a  man  weary  with  their  importunity,  and 
with  the  subject,  and  yet  resolved  not 
to  sanction  their  conduct.  It  was  not 
the  act  of  a  judge  delivering  him  up 
according  to  the  forms  of  the  law,  for 
they  did  not  understand  it  so.  It  was 
equivalent  to  this :  '  /  am  satisfied  of 
his  innocence,  and  shall  not  pronounce 
the  sentence  of  death.    If  you  are  bent 

i  on  his  ruin — if  you  are  determined  to 
put   to  death  an  innocent  man — if  jiiy 

!  judgment  does  not  satisfy  you — take 
him  and  put  him  to  death  on  your  own  re- 
sponsibility,  and  take  the  consequences. 
It  cannot  be  done  with  my  consent,  nor 
in  the  due  form  of  law.  And  if  done, 
it  must  be  by  you,  without  authority, 
and  in  the  face  of  justice.  See  MacU 
xxvii.  24. 


A.  D.  33.] 


CHAPTER  XIX. 


381 


Take  ye  him  and  crucify  Atw  ;  for 
I  find  no  fault  in  him. 

7  The  Jews  answered  him,  We 
•  have  a  law,  and  by  our  law  he 
ought  to  die,  because  ^  he  made 
himself  the  Son  of  God. 

8  When   Pilate   therefore  heard 


a  Le.24.16. 


6C.5.18.  10.33. 


7.  We  have  a  law.  The  law  respect- 
ing blasphemy.  Lev.  xxiv.  16.  Deut. 
xiii.  1 — 5.  They  had  arraigned  Jesus 
on  that  charge  before  the  sanhedrim, 
and  condemned  him  for  it.  Matt.  xxvi. 
63 — 65.  But  this  was  not  the  charge 
on  which  they  had  arraigned  liim  before 
Pilate.  They  had  accused  him  oi  sedi- 
tion. Luke  xxiii.  2.  On  this  charge 
they  were  now  convinced  that  they 
could  not  get  Pilate  to  condemn  him. 
He  declared  him  innocent.  Still  bent 
on  his  ruin,  and  resolved  to  gain  their 
purpose,  they  now,  contrary  to  their 
first  intention,  adduced  the  original  ac- 
cusation on  which  they  had  already  pro- 
nounced him  guihy.  If  they  could  not 
obtain  his  condemnation  as  a  rebel,  they 
now  sought  it  as  a  blasphemer;  and  they 
appealed  to  Pilate  to  sanction  what  they 
believed  was  required  in  their  law.  Thus 
to  Pilate  himself  it  became  more  mani- 
fest that  he  was  innocent ;  that  they  had 
attempted  to  deceive  KUi ;  and  that  the 
charge  on  which  they  had  arraigned 
him  was  a  mere  pretence  to  obtain  his 
sanction  to  their  wicked  design.  ^  Made 
himself.  Declared  himself,  or  claimed 
to  be.  IT  The  Son  of  God.  The  law 
did  not  forbid  this,  but  it  forbade  blas- 
phemy, and  they  considered  the  assump- 
tion of  this  title  as  the  same  as  blas- 
phemy (John  X.  30,  33,  36),  and  there- 
fore condemned  him. 

8.  That  saying.  That  they  had  ac- 
cused him  of  blasphemy.  As  this  was 
not  the  charge  on  which  they  had  ar- 
raigned him  before  his  bar,  he  had  not 
before  heard  it,  and  it  now  convinced 
him  more  of  their  malignity  and  wick- 
edness. H/Je  was  the  more  afraid. 
What  was  the  grouna  of  hxs  fear  is  not 
declared  by  the  evangelist.  It  was 
probably,  however,  the  alarm  of  his 
conscience,  and  the  f^ar  of  vengeance  if 
he  suffered  such  an  act  of  injustice  to 
be  done  as  to  put  an  innocent  man  to 
death.  He  was  convinced  of  his  iimo- 
c^nce.    lie  saw  more  and  more  clearly 


that  saying,  he  was  the  more 
afraid ; 

9  And  went  again  into  the  judg- 
ment-hall, and  saith  unto  Jesus, 
Whence  art  thou"?  But  "  Jesus 
gave  him  no  answer. 

10  Then  saith  Pilate  unto  him, 

c  Ps.38.13.  Is.53.7.  Matt.27.12,14.    Ph.1.28. 

the  design  of  the  Jews.  And  it  is  not 
improbable  that  a  Heathen,  who  believ- 
ed that  the  gods  often  manifested  them- 
selves to  men,  dreaded  their  vengeance 
if  he  suffered  one  who  claimed  to  be 
divine  and  who  might  be,  to  be  put  to 
death.  It  is  clear  that  Pilate  was  con- 
vinced that  Jesus  was  innocent :  and  in 
this  state  of  agitation,  between  the  con- 
victions of  his  own  conscience,  and  the 
clamors  of  the  Jews,  and  the  fear  of 
vengeance,  and  the  certainty  that  he 
would  do  wrong  if  he  gave  him  up,  he 
was  thrown  into  this  state  of  alarm, 
and  resolved  again  to  question  Jesus, 
that  he  might  obtain  satisfaction  on  the 
subjects  that  agitated  his  mind. 

9.  Whence  art  thou  ?  See  Note,  ch. 
vii.  27.  Pilate  knew  that  he  was  a  Ga- 
Hlean ;  but  this  question  was  asked  to 
ascertain  whether  he  claimed  to  be  the 
Son  of  God  —  whether  a  mere  man,  or 
whether  divine.  ^  Jesus  gave  him  no 
answer.  Probably  for  the  following 
reasons  :  1st.  He  had  already  told  him 
his  design,  and  the  nature  of  his  king- 
dom. Ch.  xviii.  36,  37.  2d.  He  had 
said  enough  to  satisfy  him  of  his  inno- 
cence. Of  that  Pilate  was  convinced. 
His  duty  was  clear  ;  and  if  he  had  had 
firmness  to  do  it,  he  would  not  have 
asked  this.  Jesus,  by  his  silence,  there- 
fore rebuked  him  for  his  want  of  firmness, 
and  his  unwillingness  to  do  what  his 
conscience  told  him  was  right.  3d.  It 
is  not  probable  that  Pilate  would  have 
understood  him  if  he  had  declared  to 
him  the  truth  about  his  origin,  and 
about  his  bein^  the  Son  of  God.  4th. 
After  what  had  been  done  —  after  he 
had  satisfied  Pilate  of  his  innocence, 
and  then  had  been  beaten  and  mocked 
by  his  permission — he  had  no  reason  to 
expect  justice  at  his  hands,  and  there- 
fore properly  dechned  to  make  any  far- 
ther defence.  By  this  the  prophecy 
(Isa.  liii.  7.)  was  remarkably  fulfilled. 

10.  Speakest  thou  not  ?  &c.  This  13 
the  expression  of  a  man  of  pride.     lia 


JOHN. 


[A.  D.  33 


Speakest  thou  not  unto  me  1  Know- 
est  "  thou  not  that  I  have  power  to 
crucify  thee,  and  have  power  to  re- 
lease thee  ? 


was  not  accustomed  to  be  met  with  si- 
lence like  this.  He  endeavored,  there- 
fore, to  address  the /ears  of  Jesus,  and 
to  appal  him  with  the  declaration  that 
his  life  was  at  his  disposal,  and  that  his 
safety  depended  on  his  favor.  This  ar- 
rogance called  forth  the  reply  of  the 
Saviour,  and  he  told  him  that  he  had 
no  power  except  what  was  given  him 
from  above.  Jesus  was  not,  therefore, 
to  be  intimidated  by  any  claim  of  power 
in  Pilate.  His  hfe  was  not  in  his  hands, 
and  he  could  not  stoop  to  ask  the  favor 
of  a  man. 

11.  No  power.  No  such -power  as 
you  claim.  You  have  not  originated 
the  power  which  you  have.  You  have 
just  as  much  as  is  given,  and  your  abil- 
ity extends  no  farther.  ^  Except  it  were 
given  thee.  It  has  been  conceded  or 
granted  to  you.  God  has  ordered  your 
hfe,  your  circumstances,  and  the  extent 
of  your  dominion.  This  was  a  reproof 
of  a  proud  man  in  office,  who  was  for- 
getful of  the  great  Source  of  ail  his  au- 
thority, and  who  supposed  that  by  his 
own  talents  or  fortune  he  had  risen  to 
his  present  place.  Alas  !  how  many 
men  in  office  forget  that  God  gives  them 
their  rank,  and  vainly  think  that  it  is 
owing  to  their  own  talents  or  merits, 
that  they  have  risen  to  that  elevation. 
Men  of  office  and  talent,  as  well  as 
others,  should  remember  that  Godgwcs 
them  what  th5y  have,  and  that  they 
have  no  influence  except  as  it  is  conced- 
ed to  them  from  on  high,  'a  From 
above.  From  God  ;  or  by  his  direction, 
and  by  the  arrangements  of  his  provi- 
dence. Rom.  xiii.  1  ;  "There  is  no 
power  but  of  God.  The  powers  that 
be,  are  ordained  of  God."  The  words 
"  from  above"  often  refer  to  God  or  to 
heaven.  James  i.  17  ;  iii.  15,  17.  John 
iii.  3.  (In  the  Greek.) — The  providence 
of  God  was  remarkable  in  so  ordering 
afiairs,  that  a  man,  flexible  and  yielding 
hke  Pilate,  should  be  entrusted  with 
power  in  Judea.  Had  it  been  a  man 
firm  and  unyielding  in  his  duty  —  one 
who  could  not  be  terrified  or  awed  by 
the  multitude  —  Jesus  would  not  have 
been  delivered  to  be  crucified.  Acts  ii. 
23.     God  thus  brino;s  about  his  wise 


11  Jesus  answered,  Thou '  could 
est  have  no   power   at  all  ag^ins't 
me,  except  it  were  given  thee  from 

o  Da.3.H,15.  6  Lu.22.53.  c.7.30. 


ends ;  and  while  Pilate  was  free,  and 
acted  out  his  nature  without  compulsion, 
yet  the  purposes  o  God,  long  before 
predicted,  were  fulfilled,  and  Jesus 
made  an  atonement  for  the  sins  of  the 
world.  Thus  God  overrules  the  wick- 
edness and  folly  of  men.  He  so  orders 
affairs  that  the  true  character  of  men 
shall  be  brought  out,  and  makes  use  of 
that  character  to  advance  his  own  great 
purpose.  IT  Therefore.  On  this  account. 
'  You  are  a  magistrate.  Your  power, 
as  such,  is  given  you  by  God.  You 
are  not,  indeed,  guilty  for  accusing  me, 
or  malignantly  arraigning  m.e.  But  you 
have  power  entrusted  to  you  over  my 
hfe  ;  and  the  Jews,  who  Anew  this,  and 
who  knew  that  the  power  of  a  magis- 
trate was  given  to  him  by  God,  have 
the  greater  sin  for  seeking  my  con- 
demnation before  a  tribunal  appointed 
by  God,  and  for  endeavoring  to  obtain 
so  solemn  a  sanction  to  their  own  ma- 
lignant and  wicked  purposes.  They 
have  endeavored  to  avail  themselves  of 
the  civil  power,  the  sacred  appointment 
of  God,  and  on  this  account  their  sin  is 
greater.'  This  does  not  mean  that 
their  sin  was  greater  than  that  of  Pilate 
—  though  that  was  true  ;  but  their  sin 
was  greater  on  account  of  the  fact  that 
they  perseveringly  and  malignantly  en- 
deavored to  obtain  the  sanction  of  the 
magistrate  to  their  wicked  proceedings. 
Nor  does  it  mean  that  because  God  had 
purposed  his  death  (Acts  ii.  23),  and 
given  power  to  Pilate,  that  therefore 
their  sin  w^as  greater — for  God's  purpose 
in  the  case  made  it  neither  more  nor 
less.  It  did  not  change  the  nature  of 
their  free  acts.  This  passage  teaches 
no  such  doctrine,  but  that  their  sin  ^ya3 
aggravated  by  malignantly  endeavoring 
to  obtain  the  sanction  of  a  magistrate 
who  was  invested  with  authority  hy 
God,  and  who  wielded  the  power  that 
God  gave  him.  By  this  Pilate  ought  to 
have  been  convinced,  and  twas  con 
ed,  of  their  wickedness  ;  and  .i-.^-t;  .  e 
sought  more  and  more  to  release  him. 
^  lie  that  delivered  me.  The  singular, 
here,  is  put  for  the  plural,  including 
Judas,  the  High  Priests,  and  the  ean- 
hcdrim. 


A.  D.  33.] 


CHAPTER  XIX. 


above :  *  therefore  he  *  that  deliver- 
ed me  unto  thee  hath  the  greater ' 
sin. 

12  And  from  thenceforth  Pilate 
soug-ht  to  release  him  :  but  the  Jews 
cried  out,  saying,  If  thou  let  this 
man  go,  thou  art  not  Cesar's  friend  : 
whosoever  '^  maketh  himself  a  king, 
speaketh  against  Cesar. 

13  When  *  Pilate  therefore  heard 
that  saying,  he  brought  Jesus  forth, 
and  sat  down  in  the  judgment-seat, 
in  a  place  that  is  called  The  Pave- 
ment, but  in  the  Hebrew,  Gabbatha. 

14  And  ^  it  was  the  preparation 
of  the  passover,  and  about  the  sixth 
hour ;  and  he  saith  unto  the  Jews, 
Behold  your  King ! 

15  But  they  cried  out,  Away  with 
him,  away  with  him  ,•  crucify  him  ! 
Pilate  saith  unto  them,  Shall  I  cru- 
cify your  King  1  The  chief  priests 
answered,  We  ^  have  no  king  but 
Cesar. 

16  Then  ^  delivered     he     him 

a  Ps.39.9.  b  Mar.14.44.  c.18.3.  c  He.6.4- 
8.  Ja.4.17.  d  Lu.23.2.  Ac.17.7.  e  Pr.29.25. 
Ac.4.19.      /Matt.27.62. 


12.  SougJit  to  release  him.  He  was 
more  and  more  convinced  of  his  inno- 
cence, and  more  unwilUng  to  yield  him 
to  mere  malice  and  envy  in  the  face  of 
justice.  ^  But  the  Jetvs  cried  out,  Sec. 
This  moved  Pilate  to  deliver  Jesus  into 
their  hands.  He  feared  that  he  would 
be  accused  of  unfaithfulness  to  the  in- 
terests of  the  Roman  emperor  if  he  did 
not  condemn  a  man  whom  his  own  na- 
tion, had  accused  of  sedition.  The  Ro- 
man emperor  then  on  the  throne  was 
exceedingly  jealous  and  tyrannical,  and 
the /ear  of  losing  his  favor  induced  Pi- 
late to  deliver  Jesus  into  their  hands. 
1^  Cesar^s  friend.  The  friend  of  the 
Roman  emperor.  The  name  of  the 
reigning  emperor  was  Tiberius.  After 
the  time  of  Julius  Cesar,  all  the  em- 
perors were  called  Cesar,  as  all  the 
kings  of  Egypt  were  called  Pharaoh. 
This  emperor  was,  during  the  latter 
part  of  his  reign,  the  most  cruel,  jea- 
lous, and  wicked,  that  ever  sat  on  the 
Roman  throne. 

13.  Judgment-seat.  The  tribunal  or 
vlace  of  pronouncing  sentence.      He 


therefore  unto  them  to  be  crucified. 
And  they  took  Jesus,  and  led  him 
away. 

17  And  he  bearing  his  cross. 
W'cnt  *  forth  into  a  place  called 
The  place  of  a  scull,  which  is  called 
in  the  Hebrew,  Golgotha  ; 

18  Where  they  crucified  him, 
and  two  other  with  him,  on  either 
side  one,  and  Jesus  in  the  midst. 

19  And'''  Pilate  wrote  a  title,  and 
put  it  on  the  cross.  And  the  writ- 
ing was,  JESUS  OF  NAZARETH 
THE  KING  OF  THE  JEWS. 

20  This  title  then  read  many  of 
the  Jews :  for  the  place  where  Je- 
sus was  crucified  was  nigh  to  the 
city  :  and  it  was  written  in  Hebrew, 
and  Greek,  and  Latin. 

21  Then  said  the  chief  priests  of 
the  Jews  to  Pilate,  Write  not.  The 
King  of  the  Jews ;  but  that  he  said, 
I  am  King  of  the  Jews. 

22  Pilate  answered.  What  I  have 
written,  1  have  written. 

5-G(i.49.10.  A  Matt.27.26,&c.  Mar.15.15, 
&c.  Lu.23.24,&c.  i  Nii.lS.Sf).  He.13.12. 
JMalt.27.37.    Mar.15.26.   Lu.23.38. 


came  here  to  deliver  him,  in  due  form 
of  law,  into  the  hands  of  the  Jews.  IT 
Pavement.  This  was  an  area  or  room 
of  the  judgment-hall,  whose  door  was 
made  of  small  square  stones  of  various 
colors.  This  was  common  in  palaces 
and  houses  of  wealth  and  splendor. 
??ee  Notes  on  Matt.  ix.  2.  IT  Gah- 
latha.  This  word  is  not  elsewhere 
used.  It  comes  from  a  word  signifying 
to  be  elevated.  The  name  given  to  the 
i  place  by  the  Hebrews  was  conferred 
from  its'being  the  place  of  the  tribunal, 
as  an  elevated  place. 

14.  The  preparation  of  the  passover. 
See  Note,  Mark  xv.  42.  H'  The  sixth 
hour.  Twelve  o'clock.  Mark  says  (ch. 
XV.  25)  that  it  was  the  third  hour.  See 
the  difficulty  explained  in  the  Note  on 
that  place. 

16 — 22.  See  Notes  on  Matt,  xxvii. 
32—37. 

22.  What  I  have  written,  &c.  This 
declaration  implied  that  he  would  make 
no  change.  He  was  impatient,  and 
weary  of  their  solicitations.  He  had 
yielded  to  them  contrary  to  the  convic 


8S4 


JOHN. 


[A.  D.  33 


23  Then  the  soldiers,  when  they 
had  crucified  Jesus,  took  his  gar- 
ments, and  made  four  parts,  to 
every  soldier  a  part;  and  also  his 
coat :  now  the  coat  was  without 
seam, '  woven  "  from  the  top  through- 
out : 

24  They  said  therefore  among 
themselves,  Let  us  not  rend  it,  but 
cast  lots  for  it,  whose  it  shall  be  : 
that  the  scripture  might  be  fulfilled, 
which  saith,  *  They  parted  my  rai- 
ment among  them,  and  for  my  ves- 
ture they  did  cast  lots.  These 
things  therefore  the  soldiers  did. 

25  Now  there  stood  by  the  cross 
of  Jesus  his  mother,  and  his  mo- 

1  or,  wrought.  a  Ex.39.-22.  b  Ps.22.18. 
3  or,  Clopas. 

tions  of  his  own  conscience,  and  he  now 
declared  his  purpose  to  yield  no  farther, 

23.  His  garments.  I'he  plural  here 
is  used  to  denote  the  outer  garment.  It 
was  made,  commonly,  so  as  to  be 
easily  thrown  on  or  off;  and  when  they 
labored  or  walked,  it  was  girded  about 
the  loins.  See  Note,  Matt.  v.  40.  IT 
Four  parts.  It  seems,  from  this,  that 
there  were  four  soldiers  employed  as 
his  executioners.  IT  His  coat.  His 
under  garment,  called  the  tujiic.  ^ 
}}^as  without  seam.  Josephus  (Ant.  B. 
iii.  ch.  viii.  '?•  4)  says  of  the  garment  or 
coat  of  the  high  priest,  that  "  This  ves- 
ture was  not  composed  of  two  pieces, 
nor  was  it  sewed  together  upon  the 
shoulders  and  the  sides ;  but  it  was  one 
long  vestment,  so  woven  as  to  have  an 
aperture  for  the  neck.  It  was  also 
parted  where  the  hands  were  to  come 
out."  It  seems  that  the  Lord  Jesus, 
the  great  High  Priest  of  his  people,  had 
also  a  coat  made  in  a  similar  manner. 
Compare  Ex.  xxxix.  22. 

24.  Let  us  not  rend  it.  It  would  then 
have  been  useless.  The  outer  garment 
being  composed  of  several  parts — fring- 
es, borders,  &,c.  (Deut.  xii.  12) — could 
be  easily  divided.  IT  That  the  scripture, 
Stc.     Ps.  xxii.  18. 

26.  The  disciple  —  whom  he  loved. 
<5ee  ch.  xiii.  23.  If  Woman.  This  ap- 
pellation certainly  implied  no  disre- 
npect.  See  Note,  ch.  ii.  4.  IT  Behold 
thy  son  !  This  refers  to  John,  not  to 
fesua  himself      Behold!  my  beloved! 


ther's   sister,    Mary  the   wife  of  • 
Cleopas,  "  and  Mary  Magdalene. 

26  When  Jesus  therefore  saw  his 
mother,  and  the  disciple  standing 
by  '^  whom  he  loved,  he  saith  unto 
his  mother,  Woman,  *  behold  thy 
son  ! 

27  Then  saith  he  to  the  disciple, 
Behold  thy  mother !  •^  And  from 
that  hour  that  disciple  took  her 
unto  his  own  ^  home. 

28  After  this,  Jesus,  knowing 
that  all  things  were  now  accom- 
plished, that  the  scripture  ^  might 
be  fulfilled,  saith,  I  thirst. 

29  Now  there  was  set  a  vessev 
full  of  vinegar  :  and  they  filled  a 

cLu.24.18.  rfc.]3.23.  e  c.2.4.  /lTi.5.2. 
g  c.  16.32.      h  Ps.69.21. 

disciple  shall  be  to  you  a  son,  and  pro- 
vide for  you,  and  discharge  towards 
you  the  duties  of  an  affectionate  child. 
Mary  was  poor.  It  would  even  seem 
that  now  she  had  no  home.  Jesus,  in 
his  dying  moments,  filled  with  tender 
regard  for  his  mother,  secured  for  her 
an  adopted  son,  obtained  for  her  a 
home,  and  consoled  her  grief  by  the 
prospect  of  attention  from  him  who  was 
the  most  beloved  of  all  the  apostles. 
What  an  example  of  fihal  attention ! 
What  a  model  to  all  children  !  And 
how  lovely  appears  the  dying  Saviour 
thus  remembering  his  afflicted  mother, 
and  making  her  welfare  one  of  his  last 
cares  even  on  the  cross,  and  even  when 
making  atonement  for  the  sins  of  the 
world ! 

27.  Behold  thy  mother  !  One  who  is 
to  be  to  thee  as  a  mother.  The  fact 
that  she  was  the  mother  of  Jesus  would 
secure  the  kindness  of  John;  and  the 
fact  that  she  was  now  entrusted  to  him 
demanded  of  him  affectionate  regard 
and  tender  care.  IF  From  that  hour,  &lc. 
John  seems  to  have  been  in  better  cir- 
cumstances than  the  other  apostles. 
See  ch.  xviii.  16.  Tradition  says  that 
she  continued  to  live  with  him  in  Judea 
till  the  time  of  her  death,  which  occur- 
red about  fifteen  years  after  the  death 
of  Christ. 

28—30.  See  Notes  on  Matt,  .xxvii. 
4G— 50.  H  That  the  scripture  might  be 
fulfilled,  saith,  I  thirst.  See  Ps.  Ixix. 
"1.     Thirst  was  one  of  the  most  dis- 


A.  D.  33.] 


CHAPTER  XIX. 


385 


sponge  with  vinegar,  and  put  it 
upon  hyssop,  and  put  it  to  his 
mouth. 

30  When  Jesus  therefore  had 
received  the  vinegar,  he  said,  It  "  is 
finished  :  and  he  bowed  his  head, 
and  gave  ^  up  the  ghosi. 

31  The  Jews  therefore,  because 
It  was  the  Preparation,  *=  that  the 
bodies  should  not  remain'^  upon  tke 

oc.n.4.        6  Is.53.10,12.  He.2.14,15. 


tressing  circumstances  attending  the 
crucifixion.  The  wounds  were  highly 
inflamed,  and  a  raging  fever  was  caused 
usually  by  the  sufferings  on  the  cross, 
and  this  was  accompanied  by  insup- 
portable thirst.  See  Notes  on  Matt. 
xxvii.  35.  A  mameluke,  tr  Turkish 
officer,  was  crucified,  it  is  said,  in  an 
Arabic  manuscript  recently  translated, 
on  the  banks  of  the  river  Barada,  under 
the  castle  of  Damascus.  He  was  nailed 
to  the  cross  on  Friday,  and  remained 
till  Sunday  noon,  when  he  died.  After 
giving  an  account  of  the  crucifLxion,  the 
narrator  proceeds,  "I  have  heard  this 
from  one  who  witnessed  it  —  and  he 
thus  remained  till  he  died,  patient  and 
silent,  without  wailing,  but  looking 
around  him  to  the  right  and  the  left, 
upon  the  people.  But  he  begged  for 
water,  and  none  was  given  him ;  and 
the  hearts  of  the  people  were  melted 
with  compassion  for  him,  and  with  pity 
on  one  of  God's  creatures,  who  yet  a 
boy.  was  suffering  under  so  grievous  a 
trial.  In  the  mean  time  the  water  was 
flowing  around  him,  and  he  gazed  upon 
it,  and  longed  for  one  drop  of  it — and 
he  complained  of  thirst  all  the  first  day, 
after  which  he  was  sjlent,  for  God  gave 
him  strength."  TFise?/ia?i's  Lectures, 
pp.  164.  165.     Ed.  Andover. 

30.  It  is  finished.  The  sufferings 
and  agonies  in  redeeming  man  are  over. 
The  work  long  contemplated,  long 
promised,  long  expected  by  prophets 
and  saints,  is  done.  The  toils  in  the 
ministry,  the  persecutions  and  mocke- 
ries, and  the  pangs  of  the  garden  and 
the  cross,  are  ended,  and  man  is  re- 
deemed. What  a  wonderful  declara- 
tion was  this  !  How  full  of  consolation 
to  man !  And  how  should  this  dying 
declaration  of  the  Saviour  reach  every 
heart,  and  affect  every  soul ! 

31.  The  preparation.     (Ver.  14.)    ^ 
Vol.  II.  — 33 


cross  on  the  sabbath-day,  (for  that 
sabbath-day  was  an  high  day,)  be- 
sought Pilate  that  their  legs  might 
be  broken,  and  that  they  might  be 
taken  away. 

32  Then  came  the  soldiers,  and 
brake  the  legs  of  the  first,  and  of 
the  other  which  was  crucified  with 
him. 

33  But  when  they  came  to  Jesus, 
c  ver.42.      d  De.21.23.      e  Le.23.7.8. 

That  the  bodies,  &c.  The  law  required 
that  the  bodies  of  those  who  were  hung 
should  not  remain  suspended  during 
the  night.  See  Deut.  xxi.  22,  23.  That 
law  was  made  when  the  punishment  by 
crucifixion  -was  unknown,  and  when 
those  who  were  suspended  would  al- 
most imm.ediately  expire.  In  the  pun- 
ishment by  crucifixion,  hfe  was  length- 
ened out  for  four,  five,  or  eight  days. 
The  Jews,  therefore,  requested  that 
their  death  might  be  hastened,  and  that 
the  land  might  not  be  polluted  by  their 
bodies  remaining  suspended  on  the 
sabbath-day.  ^  Was  a  high  day.  It 
was,  1st.  The  sabbath.  2d.  It  was  the 
day  on  which  the  paschal  feast  properly 
commenced.  It  was  called  a  high  day 
because  that  year  the  feast  of  the  pass- 
over  commenced  on  the  sabbath.  Greek, 
"  Great  day."  IT  Their  legs  might  be 
broken.  To  hasten  their  death.  The 
effect  of  this  while  they  were  suspended 
on  the  cross  would  be,  to  increase  their 
pain  by  the  act  of  breaking  them,  and 
to  deprive  their  body  of  the  support 
which  it  received  from  the  feet,  and  to 
throw  the  whole  weight  on  the  hands. 
By  this  increased  torment  their  fives 
were  soon  ended.  Lactantius  says  that 
this  was  commonly  done  by  the  Ro- 
mans to  persons  who  were  crucified. 
The  common  period  to  which  persons 
crucified  would  five  was  several  days. 
To  compensate  for  those  lingering  ago- 
nies, so  that  the  full  amount  of  suffer- 
ing might  be  endured,  they  increased 
their  sufferings  by  breaking  theu:  limbs, 
and  thus  hastening  their  death. 

33.  Saw  that  he  was  dead.  Saw  by 
the  indications  of  death  on  his  person, 
and  perhaps  by  the  testimony  of  the  cen- 
turion, Matt,  xxvii.  54.  The  death  ot 
Jesus  was  doubtless  hastened  by  the  m- 
tense  agony  of  the  garden,  and  the  pe- 
culiar sufferings  endured  aa  an  atone- 


JOHN. 


[A.  D.  33, 


and  saw  that  he  was  dead  already, 
they  brake  not  his  legs  : 

34  But  one  of  the  soldiers  with 
aHe.9.22,23.    lJno.5.6,8- 


ment  for  sin  on  the  cross.     Compare 
Matt,  xxvii.  46. 

34.  One  of  the  soldiers.  One  of  those 
appointed  to  watch  the  bodies  till  they 
were  dead.  This  man  appears  to  have 
doubted  whether  he  was  dead,  and  in 
order  to  see  whether  he  was  not  yet 
sensible,  he  pierced  him  with  his  spear. 
The  Jews  designed  that  his  legs  should 
be  broken,  but  this  was  prevented  by 
the  providence  of  God.  Yet  in  another 
way,  more  satisfactory  proof  was  ob- 
tained of  his  death  than  would  have 
been  by  the  breaking  of  his.  legs.  This 
was  so  ordered,  no  doubt,  that  there 
might  be  the  fullest  proof  that  he  was 
truly  dead ;  that  it  could  not  be  pre- 
tended that  he  had  swooned  away  and 
revived,  and  that,  therefore,  there  could 
not  be  the  least  doubt  of  his  resurrec- 
tion to  life.  ^  With  a  spear.  The  com- 
mon spear  which  soldiers  used  in  war. 
There  can  be  no  doubt  that  such  a  stroke 
from  the  strong  arm  of  a  Roman  soldier 
would  have  caused  death,  if  he  had  not 
been  already  dead  —  and  it  was,  doubt- 
less, to  furnish  this  conclusive  proof  that 
he  was  actually  dead,  and  that  an  atone- 
ment had  thus  been  made  for  mankind, 
that  John  mentions  so  particularly  this 
fact.  Let  the  following  circumstances 
be  remembered  —  showing  that  death 
must  have  ensued  from  such  a  wound. 
(1.)  The  Saviour  was  elevated  but  a 
little  from  the  ground,  so  as  to  be 
easily  reached  by  the  spear  of  a  soldier. 
(2.)  The  wound  must  have  been  trans- 
versely upwards,  so  as  to  have  pene- 
trated into  the  body  —  as  he  could  not 
have  stood  directly  under  him.  (3.)  It 
was  probably  made  with  a  strong  arm, 
and  with  violence.  (4.)  The  spear  of 
the  Roman  soldier  was  a  lance  which 
tapered  very  gently  to  a  point,  and  would 
penetrate  easily.  (5.)  The  wound  was 
comparatively  a  lar^^e  wound.  It  was 
80  large  as  to  admit  the  hand.  John 
XX.  27.  But  for  a  lance  thus  tapering 
to  have  made  a  wound  so  wide  as  to 
admit  the  hand,  it  must  have  been  at 
least  four  or  five  inches  in  depth,  and 
must  have  been  such  as  to  have  made 
death  certain.  If  it  be  remembered  that 
this  blow  was  probably  in  the  left  side, 


a  spear  pierced  his  side,  and  forth- 
with came  thereout  blood  "  and 
water.  * 

b  1  Pe.3.21. 


the  conclusion  is  inevitable  that  death 
would  have  been  the  consequence  of 
such  a  blow.  To  make  out  this  fact 
was  of  special  importance  probably  in 
the  time  of  John,  as  the  reality  of  the 
death  of  Jesus  was  denied  by  the  Gnos- 
tics, many  of  whom  maintained  that  he 
died  in  appearance  only.  ^  Pierced  his 
side.  Which  side  is  not  mentioned; 
nor  can  it  be  certainly  known.  The 
common  opinion  is,  that  it  was  the  left 
side.  Car.  Frid.  Gruner  (Commentatiq 
Antiquaria  Medica  de  Jesu  Christi 
Morte,  pp.  30  —  36),  has  attempted  to 
show  that  it  must  have  been  the  left 
side.  See  Wiseman's  Lectures,  pp.  161 , 
162,  and  Kuinoel  on  John  xix.  34  — 
where  the  arguments  of  Gruner  are 
fully  stated.  It  is  clear  that  the  spear 
pierced  to  the  region  of  the  heart.  ^  And 
forthwith  came.  &c.  This  was  evident- 
ly a  natural  effect  of  thus  piercing  the 
side.  Such  a  flowing  of  blood  and 
water  make  it  probable  that  the  spear 
reached  the  heart,  and  if  Jesus  had  not 
before  been  dead,  this  would  have  closed 
his  life.  The  heart  is  surrounded  by  a 
membrane  called  the  pericardium.  This 
membrane  contains  a  serous  matter  or 
liquor  resembUng  water,  which  prevents 
the  surface  of  the  heart  from  becoming 
dry  by  its  continual  motion.  (Webster.) 
It  was  this  which  was  pierced,  and  from 
which  the  water  flowed.  The  point  of 
the  spear  also  reached  one  of  the  ventri- 
cles of  the  heart,  and  the  blood  yet  warm 
rushed  forth  either  mingled  with  or  fol- 
lowed by  the  water  of  the  pericardium, 
so  as  to  appear  to  John  to  be  blood  and 
water  flowing  together.  This  was  a 
natural  effect,  and  would  follow  in  any 
other  case.  Commentators  have  almost 
uniformly  supposed  that  this  was  signifi- 
cant ;  as  e.  g.  that  the  blood  was  an 
emblem  of  the  Eucharist,  and  the  water 
of  baptism,  or  that  the  blood  denoted 
justification,  and  the  water  san-ctifica- 
tion.  But  that  this  was  the  design  there 
is  not  the  slightest  evidence.  It  was 
strictly  a  natural  result,  adduced  by 
John  to  establish  one  fact  on  which  the 
whole  of  Christianity  turns — that  he  was 
truly  dead.  On  this  depends  the  doc 
trine  of  the  atonement,  of  his  rcsurrec- 


4.  D.  33.] 


CHAPTER  XIX. 


887 


35  And  *  he  that  saw  it  bare  re- 
cord, and  his  record  is  true;  and 
he  knoweth  that  he  saith  true,  that 
ye  mig-ht  believe. 

36  For  these  things  were  done, 
that  the  scripture  ^  should  be  ful- 
filled, A  bone  of  him  shall  not  be 
broken. 

37  And  again  another  scripture  * 
saith.  They  shall  look  on  him  whom 
they  pierced. 

38  And  after  this,  Joseph  of  Ari- 
mathea  (being  a  disciple  of  Jesus, 
but  secretly,  for  '^  fear  of  the  Jews) 
besought  Pilate  that  he  might  take 
away  the  body  of  Jesus :  and  Pi- 
late gave  him  leave.  He  came 
therefore,  and  took  the  body  of 
Jesus. 

olJno.l.l-3.  &EX.12.46.  Nu.9.12.  Ps. 
34.20.      c  Ps.22.16.  Zec.12.10.  Re.1.7. 


tion,  and  all  the  prominent  doctrines  of 
religion.  This  fact  it  was  of  import- 
ance to  prove,  that  it  might  not  be  pre- 
tended that  he  had  only  suffered  a  syn- 
cope, or  had  fainted.  This  John  esta- 
blishes. He  shows  that  those  who  were 
sent  to  hasten  his  death  believed  that  he 
had  expired  ;  that  then  a  soldier  inflict- 
ed a  wound  which  would  have  termi- 
nated life,  if  he  had  not  been  already 
dead ;  and  that  the  infliction  of  this 
wound  was  followed  by  the  fullest  proof 
that  he  had  truly  expired.  On  this/ac« 
he  dwells  with  the  interest  which  be- 
came a  subject  of  so  much  importance 
to  the  world,  and  thus  laid  the  founda- 
tion for  undoubted  assurance  that  the 
Lord  Jesus  died  for  the  sins  of  men. 

35.  He  that  saio  it.  John  himself. 
He  is  accustomed  to  speak  of  himself 
in  the  third  person.  ^  His  record  is 
true.  His  testimony  is  true.  Such  was 
the  knovm  character  of  this  writer ;  such 
bis  sacred  regard  for  truth,  that  he  could 
appeal  to  that  with  full  assurance  that 
all  would  put  confidence  in  him. 
He  often  appeals  thus  to  the  fact  that 
his  testimony  was  known  to  be  true.  It 
would  be  well  if  aZZ  Christians  had  such 
ft  character  that  their  word  would  be 
assuredly  believed. 

36.  That  the  scripture  might  he  ful- 
Jilled.  See  Ex.  xii.  46.  John  here  re- 
gards the  paschal  lamb  as  an  emblem 


39  And  there  came  also  *  Nico- 
demus,  (which  at  the  first  came  to 
Jesus  by  night,)  and  ^  brought  a 
mixture  of  myrrh  and  aloes,  abou 
an  hundred  pounds  weight. 

40  Then  took  they  the  body  of 
Jesus,  and  wound  ^  it  in  linen 
clothes  with  the  spices,  as  the  man 
ner  of  the  Jews  is  to  bury. 

41  Now  in  the  place  where  he 
was  crucified  there  was  a  garden  ; 
and  in  the  garden  a  new  sepul 
chre,  wherein  was  never  man  yet 
laid. 

42  There  ^  laid  they  Jesus  there- 
fore, because  *  of  the  Jews'  pre- 
paration-rfay  ,■  for  the  sepulchre  was 
nigh  at  hand. 

«fc.9.22.  12.42.  ec.3.I,2.  7.50.  /2Ch.l6 
14.  ^Ac.5.6.  AIs.53.9.  lCor.15.4.  iver. 
31. 


of  Christ ;  and  as  in  the  law  it  was 
commanded  that  a  bone  of  that  lamb 
should  not  be  broken,  so  in  the  provi- 
dence of  God  it  was  ordered  that  a  bone 
of  the  Saviour  should  not  be  broken. 
The  scripture  thus  received  a  complete 
fulfilment  respecting  both  the  type  and 
the  antitype.  Some  have  supposed, 
however,  that  John  referred  to  Ps. 
xxxiv.  20. 

37.  Another  Scripture.  Zech.  xii.  10. 
We  must  here  be  struck  with  the  won- 
derful providence  of  God,  that  so  many 
scriptures  were  fulfilled  in  his  death.  All 
these  things  happened  without  any  such 
design  on  the  part  of  the  men  engaged 
in  these  scenes  ;  but  whatever  was  done 
by  Jew  or  Gentile  tended  to  the  fulfil- 
ment of  prophecies  long  on  record,  and 
with  which  the  Jews  themselves  ought 
to  have  been  familiar.  Little  did  they 
suppose  when  delivering  him  to  Pilate 
—  when  he  was  mocked  —  when  they 
parted  his  garments — when  they  pierced 
him  —  that  they  were  fulfiUing  ancient 
predictions.  But  in  this  way  God  had 
so  ordered  it,  that  the  firmest  founda- 
tion  is  laid  for  the  belief  that  he  was  the 
true  Messiah,  and  that  the  designs  of 
wicked  men  shall  all  be  overruled  to 
the  fulfilment  of  the  great  plans  which 
God  had  in  sending  his  Son. 

38—42.  See  Notes  on  Matt.  xzviL 
57—61. 


JOHN. 


[A.  D.  33 


CHAPTER  XX. 

THE  •  first  day  of  the  week 
Cometh  Mary  Magdalene  early, 
when  it  was  yet  dark,  unto  the  se- 
pulchre, and  seeth  the  stone  taken 
away  from  the  sepulchre. 

2  Then  she  runneth,  and  cometh 
to  Simon  Peter,  and  to  the  ^  other 
disciple  whom  *  Jesus  loved,  and 
saith  unto  them.  They  have  taken 
away  the  Lord  out  of  the  sepulchre, 
and  we  know  not  where  they  have 
laid  him. 

3  Peter  <=  therefore  went  forth, 
und  that  other  disciple,  and  came 
»o  the  sepulchre. 

4  So  they  ran  both  together  :  and 
the  other  disciple  did  outrun  ^  Pe- 
ter, and  came  first  to  the  sepulchre. 

5  And  he,  stooping  down,  and 
looking  in.,  saw  the  linen  clothes  * 
lying  ;  yet  went  he  not  in. 

6  Then  cometh  Simon  Peter  fol- 
lowing him,  and  went  into  the  se- 

f)ulchre,  and  seeth  the  linen  clothes 
ie  ; 

7  And  the  napkin,  ^  that  was 
about  his  head,  not  lying  w4th  the 
linen  clothes,  but  wrapped  together 
in  a  place  by  itself. 

8  Then  went  in  also  that  other 
disciple  which  came  first  to  the  se- 
pulchre, and  he  saw,  and  believed. 

aMatt.28.l,&:c.  Mar.l6.1,&c.  Lu.24.1,&c. 
h  c.13.23.  19.26.  21.7,24.  c  Lu.24.12.  d  Lu. 
13.30.      c  c.19.40.     /  c.11.44. 


CHAPTER  XX. 

1 — 12.  For  an  account  of  the  resur- 
rection of  Christ,  see  Notes  on  Matt, 
xxviii. 

9.  The  scripture.  Sec  Luke  xxiv.  26, 
46.  The  sense  or  meaning  of  the  va- 
rious predictions  that  foretold  his  death, 
as  e.  g. :  Ps.  ii.  7.     Compare  Acts  xiii. 

33.  rs.  xvi.  9,  10.     Compare  Acts  ii. 
25 — 32.     Pa.  ex.  1.     Compare  Acts  ii. 

34,  35. 

13.  They  have  taken  away.  That  is, 
the  disciples  or  friends  of  Jesus  who  had 
laid  him  there.  Perhaps  it  was  under- 
stood that  the  body  was  deposited  there 
only  to  remain  over  the  sabbath,  with  an 
intention  then  of  removing  it  to  eome 


9  For  as  yet  they  knew  not  the  s 
scripture,  that  he  must  rise  again 
from  the  dead. 

10  Then  the  disciples  went  away 
again  unto  their  own  home. 

11  But  Mary  stood  without  at 
the  sepulchre,  weeping  :  and  as  she 
wept,  she  stooped  down,  and  looked 
^  into  the  sepulchre, 

13  And  seeth  two  angels  in  white, 
sitting,  the  one  at  the  head,  and  the 
other  at  the  feet,  where  the  body  of 
Jesus  had  lain. 

13  And  they  say  unto  her.  Wo- 
man, why  weepest  thou  ?  She  saith 
unto  them.  Because  they  have  taken 
away  my  Lord,  and  I  know  not 
where  they  have  laid  him. 

14  And  when  she  had  thus  said, 
she  turned  herself  back,  and  *  sav/ 
Jesus  standin: 
it  was  Jesus. 

15  Jesus  saith  unto  her,  Woman, 
why  weepest  thou  ?  whom  seekest 
thou  ]  She,  supposing  him  to  be 
the  gardener,  saith  unto  him.  Sir, 
if  thou  have  borne  him  hence,  tell 
me  where  thou  hast  laid  him,  and 
*  I  will  take  him  away. 

16  Jesus  saith  unto  her,  Marj\  ' 
She  turned  "*  herself,  and  saith  unto 
him,  Rabboni;  which  is  to  say, 
Master. 

ff  Ps.16.10.  Ac.2.25-31.  13.34,35.  h  Mar. 
16.5.  i  Matt.28.9.  Mar.16.9.  j  Lu.24.16,31. 
c.21.4.     kCa.3.2.    /  Is.43.1.  c.10.3.    mCa.3.4. 


other  place  of  burial.  Hence  they  has- 
tened early  in  the  morning  to  make  pre- 
paration, and  Mary  supposed  they  had 
arrived  before  her,  and  had  taken  him 
away. 

14.  Knew  not  that  it  was  Jesus.  She 
was  not  expecting  to  see  him.  It  was 
yet  also  twiUght,  and  she  could  not  see 
distinctly. 

16.  Jesus  saith  unto  her,  3£ary.  This 
was  spoken  doubtless  in  a  tone  of  voice 
that  at  once  recalled  him  to  her  recol 
lection.  ^  Rahhoni.  This  is  a  Hebrew 
word  denoting  master.  It  was  at  once 
an  expression  of  her  joy,  and  an  ac- 
knowledgment of  him  as  her  Lord  and 
Master.     It  is  not  improbable  thai  she, 


\.  D.  33.]  CHAPTER  XX.  389 

17  Jesus  saith  unto  her,  Touch  ]      18  Mary  Magdalene  came  /  and 

told  the  disciples  that  she  had  seen 
the  Lord,  and  that  he  had  spoken 
these  things  unto  her. 

19  Then  ^  the  same  day  at  evC' 
ning,    being  the    first    day  of  the 

cGe. 17.7,8.  Ps.43.4,5.  48.14.  Is.41.10.  Jsi 
31.33.  Eze.36.28.  Zec.13.9.  He.11.16.  Re.21.3 
/Matt.28.10.  ^Mar.16.14.  Lu.24.36.  1  Cor. 
15.5 


me  not ;  for  I  am  not  yet  ascended 
to  my  Fathej  :  but  go  to  my  "  bre- 
thren, and  say  unto  them,  *  I  ascend 
unto  my  Father,  and  "  your  Father  ; 
and  to  ray''  God,  and  your  *  God. 

a  Ps.22.22.  Ro.8.29.  He.2.11.  I  c.16.28. 
c  Ro.S.14,15.  2  Cor.6.18.  Ga.3.2G.  4.6,7.  d  Ep. 
1.17. 


filled  with  joy,  was  about  to  cast  her- 
eeh"  at  his  feet. 

17.  Touch  me  not,  &c.  This  passage 
has  given  rise  to  a  variety  of  interpreta- 
tions, Jesus  required  Thomas  to  touch 
him  (ver,  27),  and  it  has  been  difficult 
to  ascertain  why  he  forbid  this  now  to 
Mary.  The  reason  why  he  directed 
Thomas  to  do  this  was,  that  lie  doubted 
whether  he  had  been  restored  to  life. 
Mary  did  not  doubt  that.  The  reason 
why  he  forbade  her  to  touch  him  now 
is  to  be  sought  in  the  circumstances  of 
the  case.  Mary,  filled  with  joy  and 
gratitude,  was  about  to  prostrate  her- 
self at  his  feet,  disposed  to  remain  with 
him,  and  offer  him  there  her  homage 
as  her  risen  Lord.  This  is  probably 
included  in  the  word  touch  in  this  place. 
And  the  language  of  Jesus  may  mean 
this :  '  do  not  approach  me  now  for  this 
purpose.  Do  not  detay  here.  Other 
opportunities  will  yet  be  afforded  to  see 
me.  I  have  not  yet  ascended,  that  is, 
I  am  not  about  to  ascend  immediately , 
but  shall  remain  yet  on  earth  to  afford 
opportunity  to  my  disciples  to  enjoy  my 
presence.'  From  Matt,  xxviii.  9,  it  ap- 
pears that  the  women  when  they  met 
Jesus,  held  him  by  the  feet  and,  worship- 
ped him.  Tills  species  of  adoration  it 
was  probably  the  intention  of  Mary  to 
offer,  and  this,  at  that  time,  Jesus  for- 
bade, and  directed  her  to  go  at  once 
and  give  his  disciples  notice  that  he  had 
risen.  *a  My  brethren.  See  ch.  xv.  15. 
^  My  Father  and  your  Father,  &c. 
Nothing  was  better  fitted  to  afford  them 
consolation  than  this  assurance  that  his 
God  was  theirs,  and  that  though  he  had 
been  slain,  they  were  still  indissolubly 
united  in  attachment  to  the  same  Fa- 
ther and  God. 

19.  The  same  day  at  evening.  On 
>he  first  day  of  the  week,  the  day  of 
the  resurrection  of  Christ.  V  When  the 
doors  were  shut.  This  does  not  mean 
that  the  doors  were  fastened,  though 


that  might  have  been  the  case,  but 
only  that  they  were  closed.  Jesus  had 
been  taken  from  them,  and  it  was  na 
tural  that  they  shou'd  apprehend  that 
the  Jews  would  next  attempt  to  wreak, 
their  vengeance  on  his  followers.  Hence 
they  met  in  the  evening,  and  whh  clos- 
ed doors,  lest  the  Jews  should  briny: 
against  them  the  same  charge  of  sedi 
tion  that  they  had  against  the  Lord  Je 
Jesus.  It  is  not  certainly  said  what 
was  the  object  of  their  assembhng,  but 
it  is  not  unreasonable  to  suppose  that  ii 
was  to  talk  oi/er  the  events  which  haA 
just  occurred  ;  to  deliberate  about  theiv 
condition,  and  to  engage  in  acts  of  wor- 
ship. Their  minds  were  doubtlewj 
much  agitated.  They  had  seen  theif 
Master  taken  away  and  put  to  death. 
But  a  part  of  their  number  also  hai 
affirmed  that  they  had  seen  him  alive. 
In  this  state  of  things  they  naturally 
came  together  in  a  time  and  place  of 
safety.  It  was  not  uncommon  for  the 
early  Christians  to  hold  their  meetings 
for  worship  in  the  night.  In  times  of 
persecution  they  were  forbidden  to  as- 
semble during  the  day  ;  and  hence  they 
were  compelled  to  meet  in  the  night. 
Phny  the  Younger,  writing  to  Trajan, 
the  Roman  emperor,  and  giving  an  ac- 
count of  Christians,  says,  that  "they 
were  wont  to  meet  together  on  a  stated 
day  before  it  was  light,  and  sing  among 
themselves  alternately  a  hymn  to  Christ 
as  God."  True  Christians  will  love  to 
meet  together  for  worship.  Nothing 
will  prevent  this.  And  one  of  the  evi- 
dences of  piety  is  a  desire  to  assemble 
to  hear  the  v/ord  of  God,  and  to  offer 
to  him  prayer  and  praise.  It  is  worthy 
of  remark  that  this  is  the  first  assembly 
that  was  convened  for  worship  on  the 
Lord's  day,  and  in  that  assembly  Jesus 
was  present.  Since  that  time,  the  day 
has  been  observed  in  the  church  as  the 
Christian  sabbath,  particularly  to  com- 
memorate  the   resurrection  of  Christ. 


890 


JOHN. 


[A.  D.  33. 


week,  when  the  doors  were  shut 
where  the  disciples  were  assemhled 
for  fear  of  the  Jews,  came  Jesus, 
and  stood  in  the  midst,  and  saith 
unto  them,  Peace  be  unto  you. 

20  And  when  he  had  so  said,  he 
shewed  unto  them  Ids  hands  and 
his  side.  Then"  were  the  disciples 
glad  when  they  saw  the  Lord. 

21  Then  said  Jesus  to  them  again, 

«c.l6.22.  5c.14.27.  c  Matt.28.19.  c.l7. 
18.    2Ti.2.2.    He.3.1. 

T  Came  Jesus,  &c.  There  is  no  evi- 
dence that  he  came  into  their  assembly 
in  any  miraculous  manner.  For  any 
thing  that  appears  to  the  contrary, 
Jesus  entered  in  the  usual  way  and 
manner,  though  his  sudden  appearance 
alarmed  them.  ^  Peace  be  unto  you. 
The  sudden  manner  of  his  appearance, 
and  the  fact  that  most  of  them  had  not 
before  seen  him  since  his  resurrection, 
tended  to  alarm  them.  Hence  he  ad- 
dressed them  in  the  usual  form  of  salu- 
tation to  allay  their  fears,  and  to  assure 
them  that  it  was  their  own  Saviour  and 
Friend. 

20.  He  showed  unto  them  his  hands, 
&c.  In  this  manner  he  gave  them  in- 
dubitable proofs  of  his  identity.  He 
showed  them  that  he  was  the  same  Be- 
ing who  had  sufiered  ;  that  he  had  truly 
risen  from  the  dead,  and  had  come 
forth  with  the  same  body.  That  body 
had  not  yet  put  on  its  glorified  form. 
It  was  necessary  first  to  establish  the 
proof  of  his  resurrection,  and  that  could 
be  done  only  by  his  appearing  as  he 
was  when  he  died. 

21.  As  my  Father  hath  sent  me.  As 
God  sent  me  to  preach,  to  be  persecu- 
ted, and  to  suffer ;  to  make  known  his 
will,  and  to  offer  pardon  to  men ;  so  I 
send  you.  This  is  the  design  and  the 
extent  of  the  commission  of  the  minis- 
ters of  the  Lord  Jesus.  He  is  their 
model.  And  they  will  be  successful 
only  as  they  study  nis  character,  and 
imitate  his  example.  This  commission 
he  proceeds  to  confirm  by  endowing 
them  all  with  the  gift  of  the  Holy  Ghost. 

22.  He  breathed  on  them.  It  was  cus- 
tomary for  the  prophets  to  use  some 
oignificant  act  to  represent  the  nature  of 
their  message.  See  Jer.  xiii.,  xviii., 
&c.  In  this  case  the  act  of  breathing 
was  used  to  represent  the  nature  of  the 


Peace  ^  he  unto  you  :  as  my  Father 
hath  sent  me,  even  so  <=  send  I  you. 

22  And  when  he  had  said  this, 
he  breathed  on  them.,  and  saith  unto 
them,  Receive  **  ye  the  Holy  Ghost. 

23  Whose  soever  *  sins  ye  remit, 
they  are  remitted  unto  them ;  and 
whose  soever  sins  ye  retain,  they 
are  retained. 

24  But  Thomas,  f  one   cf    the 

dAc.2.4,38.  c  Matt.16.19.  18.18.  /c.ll. 
16. 


influence  that  should  come  upon  them, 
and  the  so?<rce  of  that  influence.  When 
man  was  created,  God  breathed  into  him 
the  breath  of  life.  Gen.  ii.  7.  The 
word  rendered  Spirit  in  the  scriptures 
denotes  wind,  air,  breath,  as  well  as 
Spirit.  Hence  the  operations  of  the 
Holy  Spirit  are  compared  to  the  wind. 
John  iii.  8.  Acts  ii.  2.  IF  Receive  ye 
the  Holy  Ghost.  This  was  given  to  them 
as  a  certain  sign  or  pledge  that  they 
should  be  endowed  with  the  influences 
of  the  Holy  Spirit.  Compare  Acts  i.  4. 
Ch.  ii. 

23.  Whose  soever  sins,  &c.  See 
Note  on  Matt.  xvi.  19 ;  xviii.  18.  It  is 
worthy  of  remark  here,  that  Jesus  con- 
fers the  same  power  on  all  the  apostles. 
He  gives  to  no  one  of  them  any  pecu- 
liar authority.  If  Peter,  as  the  papists 
pretend,  had  been  appointed  to  any  pe- 
culiar authority,  it  is  wonderful  that  the 
Saviour  did  not  here  hint  at  any  such 
pre-eminence.  This  passage  conclu- 
sively proves  that  they  were  invested 
with  equal  power  in  organizing  and  go- 
verning the  church.  The  authority 
which  he  had  given  Peter  to  preach  the 
gospel  first  to  the  Jews  and  the  Gen- 
tiles, does  not  militate  against  this.  See 
Note,  Matt.  xvi.  18,  19.  This  author- 
ity given  them  was  full  proof  that  they 
were  inspired.  The  meaning  of  the 
passage  is  not  that  man  can  forgive  sins 
— that  belongs  only  to  God  (Isa.  xliii. 
23) ;  but  the  meaning  is  that  they  should 
be  inspired;  that  in  founding  the  church, 
and  in  declaring  the  will  of  God,  they 
should  be  taught  by  the  Holy  Ghost  to 
declare  on  what  terms,  to  what  characters, 
and  to  what  temper  of  mind,  God  would 
extend  forgiveness  of  sins.  It  was  not 
authority  to  forgive  individuals,  but  to 
establish  in  all  the  churches  the  terms 
and  conditions  on  which  men  might  bQ 


A.  D.  33.J 


CHAPTER  XX. 


39. 


twelve,  called  Didymus,   was  not 
with  them  when  Jesus  came. 

25  The  other  disciples  therefore 
said  unto  him,  We  have  seen  the 
Lord.  But  he  "  said  unto  them. 
Except  I  shall  see  in  his  hands  the 
print  of  the  nails,  and  put  my  fin- 
ger into  the  print  of  the  nails,  and 
thrust  my  hand  into  his  side,  I  will 
not  believe. 

26  And  after  eight  days,  again 
his  disciples  were  within,  and  Tho- 

o  Pa.78.11,32.      b  Is.26.12.       c  1  Jno.1.1. 


pardoned :  with  a  promise  that  God 
would  confirm  all  that  they  taught ;  that 
men  might  have  assurance  of  forgive- 
ness who  would  comply  with  those 
terms ;  and  that  those  who  did  not  com- 
ply should  not  be  forgiven,  and  their 
sins  should  be  retained.  This  commis- 
sion is  as  far  as  possible  from  the  au- 
thority which  the  Roman  Catholic 
claims  of  remitting  sin  and  of  pronounc- 
ing pardon. 

25.  Except  I  shall  see,  &c.  It  is  not 
known  what  was  the  ground  of  the  in- 
credulity of  Thomas.  It  is  probable, 
however,  that  this  was  the  effect  of  deep 
grief,  and  of  that  despondency  which 
fills  the  mind  when  a  long  cherished 
hope  is  taken  away.  In  such  a  case  it 
requires  proof  of  uncommon  clearness 
and  strength  to  overcome  the  despond- 
ency, and  to  convince  us  that  we  may 
attain  the  object  of  our  desires.  Tho- 
mas has  been  much  blamed  by  exposi- 
tors, but  he  asked  only  for  proof  that 
would  be  satisfactory  in  his  circum- 
stances. The  testimony  of  ten  disci- 
ples should  have  been  indeed  sufficient, 
but  an  opportunity  was  thus  given  to 
the  Saviour  to  convince  the  last  of  them 
of  the  truth  of  his  resurrection.  This 
instance  shows,  what  all  the  conduct  of 
the  apostles  proves,  that  they  had  not 
conspired  together  to  impoc-e  on  tiie 
world.  Even  they  were  slow  to  be- 
Heve,  and  one  of  them  refused  to  be- 
lieve even  on  the  testimony  of  ten  of 
his  brethren.  How  unhke  this  to  the 
conduct  of  men  who  agree  to  impose  a 
story  on  mankind !  Many  are  like 
Thomas.  Many  now  are  unwilling  to 
believe  because  they  do  not  see  the  Lord 
Jesus,  and  with  just  as  little  reason  as 
Thomas  had.  The  testimony  of  twelve 
laieu  who  were  willing  to  lay  down  their 


mas  with  them.  Then  came  Jesus, 
the  doors  being  shut,  and  stood  in 
the  midst,  and  said,  Peace  *  be  unto 
you. 

27  Then  saith  he  to  Thomas, 
Reach  hither  thy  finger,  and  behold 
my  hands ;  and  reach  hither  thy 
hand,  <=  and  thrust  it  into  my  side  : 
and  be  ^  not  faithless,  but  believing. 

28  And  Thomas  answered  and 
said  unto  him,  My  *  Lord  and  my 
God. 

dlTi.1.14.      «  Ps.118.28.  c.5.23.   lTi.3.l6. 


lives  to  attest  that  they  had  seen  the 
Lord  Jesus  alive  ;  who  had  nothing  to 
gain  by  imposture,  and  whose  conduct 
was  removed  as  far  as  possible  from  the 
appearance  of  imposture,  is  ample  proof 
of  the  truth  of  what  they  affirmed. 

26.  And  after  eight  d^ys  again.  That 
is,  on  the  return  of  the  first  day  of  the 
week.  From  this  it  appears  that  they 
thus  early  set  apart  this  day  for  assem- 
bling together,  and  Jesus  countenanced 
it  by  appearing  twice  with  them.  It 
was  natural  that  the  apostles  should 
observe  this  day,  but  not  probable  that 
they  woulS  do  it  without  the  sanction 
of  the  Lord  Jesus.  His  repeated  pre- 
sence gave  such  a  sanction,  and  the  his- 
torical fact  is  indisputable  that  from  this 
time  this  day  was  observed  as  the  Chris- 
tian Sabbath.  See  Acts  xx.  7.  1  Cor. 
xvi.  2.    Rev.  i.  10. 

2«.  My  Lord  and  my  God.  In  this 
passage  the  name  God  is  expressly 
given  to  Christ,  in  his  own  presence  and 
by  one  of  liis  own  apostles.  This  de- 
claration has  been  considered  as  a  clear 
proof  of  the  divinity  of  Christ,  for  the 
following  reasons :  1st.  There  is  no  evi- 
dence that  this  was  a  mere  expression, 
as  some  have  supposed,  of  surprise  or 
astonishment.  2d.  The  language  was 
addressed  to  Jesus  himself:  "  Thomas 
—said  UNTO  Hi:.i."  3d.  The  Saviour 
did  not  reprove  him,  or  check  him  as 
using  any  improper  language.  If  he 
had  not  been  divine,  it  is  impossible  to 
reconcile  it  with  his  honesty  that  he  did 
not  rebuke  the  disciple.  Im  o  pious  man 
would  have  allowed  such  language  to 
be  addressed  to  him.  4th.  The  Saviour 
proceeds  immediately  to  commend  Tho- 
mas for  believing.  But  what  was  the 
evidence  of  his  believing  ?  It  was  this 
declaration,  and  this  only.     If  tbia  waa 


393 


JOHN. 


A..  D.  33. 


29  Jesus  saith  unto  him, Thomas, 
because  thou  hast  seen  me,  thou 
hast  believed:  blessed  "  are  they 
that  have  not  seen,  and  yet  have  be- 
lieved. 

30  And  ^  many  other  signs  truly 
did  Jesus  in  the  presence  of  his  dis- 
ciples, which  are  not  vrritten  in  this 
book  : 

31  But  «  these  are  written,  that 

a  1  Pe.1.8.      b  c.21.25.      c  Lu.1.4. 


a  mere  exclamation  of  surprise,  what 
proof  was  it  that  Thomas  believed  ? 
Before  tliis  he  doubted.  Now  he  be- 
lieved, and  gave  utterance  to  his  belief 
that  Jesus  was  his  Lord  aiid  his  God. 
5.  If  this  was  not  the  meaning  of  Tho- 
mas, then  Ms  exclamation  was  a  mere 
act  of  profaneness,  and  the  Saviour 
would  not  have  commended  him  for 
taking  the  name  of  the  Lord  his  God 
in  vain.  The  passage  proves,  therefore, 
that  it  is  proper  to  apply  to  Christ  the 
name  Lord  and  God,  and  thus  accords 
with  what  John  affirmed  in  chapter!.  1, 
and  which  is  estabUshed  throughout  this 
gospel. 

29.  Because  thou  hast  seen  me.  Be- 
cause you  have  looked  upon  my  body, 
and  seen  the  proofs  that  I  am  the  same 
Saviour  that  was  crucified.  Jesus  here 
approves  the  faith  of  Thomas,  but  more 
highly  commends  the  faith  of  those  who 
should  believe  without  having  seen. 
^Blessed.  Happy,  or  worthy  of  the 
divine  approbation.  It  has  here  the 
force  of  the  comparative  degree,  signi- 
fying that  they  would  be,  in  some  re- 
spects, more  blessed  than  Thomas. 
They  would  evince  higher  faith.  "^  That 
have  not  seen,  &c.  Those  who  should 
be  convinced  by  the  testimony  of  the 
apostles,  and  by  the  influences  oif  the 
Spirit.  They  would  evince  strong  faith. 
All  faith  is  of  things  not  seen.  And 
God  blesses  those  most  who  most  im- 
plicitly rely  on  his  word. 

30.  Other  signs.  Other  miracles. 
Many  were  recorded  by  the  other  evan- 
gehsts,  and  many  which  he  performed 
were  never  recorded  (ch.  xxi.  25). 

31.  These  are  written.  Those  re- 
eorded  in  this  gospel.  IT  TTiat  ye  might 
helieve,  &c.  This  is  acZ«e  to  the  design 
which  John  had  in  view  in  writing  this 
gospel.  The  whole  scope  or  end  of  the 
hook  is  to  accomplish  two  objects :  1st. 


ye  might  believe  that  Jesus  is  the 
Christ,  tlie  Son  of  God  ;  and  ^  that, 
believing,  ye  might  have  life  through 
his  name. 

CHAPTER  XXI. 

AFTER  these  things  Jesus  shew- 
ed himself  again  to  the  disciples 
at  the  sea  of  Tiberias  :  and  on  this 
wise  shewed  he  himself. 

2  There   were    together    Simon 

^0.3.15,16.  5.24.  10.10.    1  Pe.1.9. 


To  prove  that  Jesus  was  the  Messiah  ; 
and,  2d.  That  they  who  looked  at  the 
proof  might  be  convinced,  and  have 
eternal  life.  This  design  is  kept  in 
view  throughout  the  book.  The  mira- 
cles, facts,' arguments,  instructions,  and 
conversations  of  our  Isord  all  tend  to 
this.  This  point  had  not  been  kept  in 
view  so  directly  by  either  of  the  other 
evangelists,  and  it  was  reserved  for  the 
last  of  the  apostles  to  collect  those  ar- 
guments, and  make  out  a  connected 
demonstration  that  Jesus  was  the  3Ies- 
siah.  If  this  design  of  John  is  kept 
steadily  in  view,  it  will  throw  much  light 
on  the  book,  and  the  argument  is  un- 
answerable, framed  after  the  strictest 
rules  of  reasoning,  infinitely  beyond  the 
skill  of  man,  and  having  throughout 
the  clearest  evidence  of  demonstration. 

CHAPTER  XXI. 

1.  The  sea  of  Tiberias.  Called  also 
the  sea  of  Galilee,  being  situated  in 
Galilee.  In  this  place  Jesus  had  pro- 
mised to  meet  them.  Mark  xiv.  28  ; 
xvi.  7.  Matt.  xxvi.  32 ;  xxviii.  10.  This 
interview  of  Jesus  is  but  just  mentioned 
by  Matthew  (ch.  xxviii.  16),  and  is 
omitted  by  both  Mark  and  Luke.  This 
is  the  reason  why  John  relates  so  par- 
ticularly what  occurred  there.  Galilee 
was  a  retired  place  where  they  would 
be  free  from  danger,  and  was  therefore 
a  safe  and  convenient  situation  for  Je- 
sus to  meet  them,  in  order  to  give  them 
his  last  instructions.  "iT  On  this  wise. 
Thus.     In  this  manner. 

2.  latere  were  together.  Probably 
residing  in  the  same  place.  While  they 
were  waiting  for  the  promise  of  the 
Holy  Spirit,  they  still  found  it  proper  to 
be  usefully  employed.  Their  master 
had  been  taken  away,  and  the  promis- 
ed Spirit  had  not  descended  on  them. 
In  this  interval  they  chose  not  to  be 


A.  D.  33.J 


CHAPTER  XXI. 


Peter,  and  Thomas  called  Didymus, 
and  "Nathanael  of  Cana  in  Galilee, 
and  the  so7is  *  ef  Zebedee,  and  two 
other  of  his  disciples. 

3  Simon  Peter  saith  unto  them, 
I  go  a  fishing.  They  sa}^  unto  him, 
We  also  go  with  thee.  They  went 
forth,  and  entered  into  a  ship  im- 
mediately ;  and  that  night  they 
caught  nothing. 

4  But  when  the  morning  was 
now  come,  Jesus  stood  on  the 
shore  :  but  the  disciples  knew  '^  not 
that  it  was  Jesus. 

5  Then  '^  Jesus  saith  unto  them, 
*  Children,  have  ye  any  meat] 
They  answxred  him,  No. 

a  c.1.45.      b  Matt.4.21.        c  c.20.14. 

idle,  and  therefore  returned  to  their 
former  employment.  It  is  to  be  re- 
marked also  that  they  had  no  other 
means  of  support.  While  with  Jesus, 
they  were  commonly  supplied  by  the 
kindness  of  the  people.  But  now  when 
the  Saviour  had  died,  they  were  cut  oft^ 
from  this  means  of  support,  and  return- 
ed to  the  honest  labor  of  their  early 
lives. — Ministers  of  the  gospel  should 
be  willing  to  labor,  if  necessary,  for 
their  own  support,  and  should  not  es- 
teem such  labor  dishonorable.  God 
has  made  employment  indispensable  to 
man,  and  if  the  field  of  labor  is  not  open 
in  one  way,  they  should  seek  it  in  an- 
other. If,  at  any  time,  the  people  with- 
hold the  supply  of  their  wants,  they 
should  be  able  and  willing  to  seek  sup- 
port in  some  honest  employment. 

3.  That  night  they  caught  nothing. 
This  was  so  ordered  in  the  providence 
of  God,  that  the  miracle  which  was 
wrought  might  appear  more  remark- 
able.^^ 

4.  Knew  not  that  it  was  Jesus.  Pro- 
bably it  was  yet  twilight,  and  in  the 
distance  they  could  not  distinctly  recog- 
nise him. 

5.  Children.  A  term  of  affection 
and  friendship.  1  John  ii.  18.  IF  Any 
meat  ?  This  word  (Greek)  means  any 
tiling  eaten  with  bread.  It  wns  used 
by  the  Greeks  especially  to  denote  fish. 
(Schleusner.) 

6.  On  the  right  side.  Why  the  right 
side  is  mentioned  is  not  known.     Gro- 


j      6  And  he  said  unto  them,  Cast 
i  the  net  on  the  right  side  of  the  ship, 
and  ye  shall  find.     They  cast  there- 
fore, and  now  they  were  not  able  to 
draw  it  for  the  multitude  of  fishes. 

7  Therefore  that  disciple  whom 
Jesus  loved  saith  unto  Peter,  It  is 
the  Lord.  Now  when  Simon  Pe- 
ter heard  that  it  was  the  Lord,  he 
girt  Ms  fisher's  coat  unio  him,  (for 
he  was  naked,)  and  did  cast  him- 
self into  the  sea. 

8  And  the  other  disciples  came 
in  a  little  ship,  (for  they  were  not  far 
from  land,  but  as  it  were  two  hun- 
dred cubits,)  dragging  the  net  with 
fishes. 

9  As  soon  then  as  they  were  come 

dLu.24.4l.  1  or,  Sirs.       c  Lu. 5.4-7. 

tius  supposes  that  it  was  the  side  nearest 
the  shore,  where  there  was  the  less 
probability  of  taking  fish.  It  does  not  ap- 
pear that  they  yet  recognized  the  Lord 
Jesus,  but  from  some  cause  they  had 
sufficient  confidence  in  him  to  make 
another  trial.  Perhaps  they  judged 
that  he  was  one  skilled  in  that  employ- 
ment, and  knew  where  there  was  tha 
greatest  probability  of  success. 

7.  It  is  the  Lord.  He  was  convinced 
perhaps  by  the  apparent  miracle,  and 
by  looking  more  attentively  on  the  per- 
son of  one  who  had  been  the  means  of 
such  unexpected  and  remarkable  suc- 
cess. IT  His  fisher^  s  coat.  This  seems 
to  have  been  a  coarse  garment  worn 
over  the  tunic  by  fishermen.  It  is  not 
the  word  which  is  used  to  denote  the 
outer  or  the  inner  garment,  but  one 
which  v/as  employed  only  for  this 
business.  ^  He  was  naked.  He  was 
undressed,  with  nothing  on  but  the  un- 
der garment,  or  tunic.  The  word  does 
not  require  us  to  suppose  a  greater  de- 
gree of  nakedness  than  this.  See  Note 
Mark  xiv.  51.  Also  1  Sam.  xix.  24  H 
Did  cast  himself  into  the  sea.  With 
characteristic  ardor,  desirous  of  meeting 
again  his  Lord,  and  showing  his  affec 
tion  for  him. 

8.  Two  hundred  cubits.  About  three 
hundred  and  fifty  feet,  or  a  Httle  more 
than  twenty  rods. 

9.  They  saw  a  fire,  &c.  We  have 
no  knowledge  whence  this  was  pro- 
duced, whether  it  was,  as  Grotius  suu- 


S9i 


JOHN, 


[A.  D.  S3 


to  land,  they  saw  a  fire  of  coals  there, 
and  lish  laid  thereon,  and  bread. 

10  Jesus  saith  unto  them.  Bring 
of  the  fish  which  ye  have  now 
caught. 

11  Simon  Peter  went  up,  and 
drew  the  net  to  land  full  of  great 
fishes,  an  hundred  and  fifty  and 
three :  and  for  all  there  were  so 
many,  yet  was  not  the  net  broken. 

12  Jesus  saith  unto  them.  Come 
and  dine.     And  none  of  the  disci- 

aAc.10.41. 

poses,  by  a  miracle,  or  whether  it  was 
a  place  occupied  by  other  fishermen 
where  they  also  might  cook  the  fish 
which  they  had  caught.  As  no  miracle 
IS  mentioned,  however,  there  is  no  rea- 
son for  supposing  that  any  existed  in 
the  case. 

11.  An  hundred  and  Jifty  and  three. 
The  number  is  mentioned  because  it 
eeems  to  have  been  a  very  unusual 
draught,  and  it  was  particularly  gratify- 
ing and  striking  to  them  after  they  had 
spent  the  whole  night  and  had  caught 
nothing.  This  convinced  them  that  it 
was  no  other  than  the  same  Saviour 
who  had  so  often  worked  wonders  be- 
fore them,  that  was  now  with  them. 

12.  Come  and  di?ie.  The  word  in 
the  original  means  the  meal  which  is 
taken  in  the  morning,  or  breakfast. 

13.  Jesus  then  cometh,  and  taketh 
bread,  &c.  It  is  not  said  that  Jesus 
himself  ate  with  them,  but  he  gave 
them  food.  The  design  of  this  inter- 
view seems  to  have  been  to  convince 
them  that  he  had  truly  risen  from  the 
dead.  Hence  he  performed  a  miracle 
before  they  suspected  that  it  was  he, 
that  there  might  be  no  room  to  say 
that  they  had  ascribed  to  him  the  power 
of  the  miracle  through  friendship  and 
collusion  with  him.  The  miracle  was 
such  as  to  satisfy  them  of  its  truth,  and 
was  in  accordance  with  all  his  works, 
not  for  mere  display,  but  for  utiUty. 
He  remained  with  them,  was  with  them 
at  their  meal,  conversed  with  them, 
and  thus  convinced  them  that  he  was 
the  same  Friend  who  had  died. 

14.  The  third  time.  See  the  'har- 
mony of  the  accounts  of  the  resurrec- 
tion of  Jesus,'  at  the  end  of  Matthew. 

15.  Loveat  thoii  me  more  than  these? 
There  is  a  slight  ambiguity  here  in  the 


pies  durst  ask  him.  Who  art  thoul 
knowing  that  it  was  the  Lord. 

13  Jesus  *  then  cometh,  and  tak- 
eth bread,  and  giveth  them,  and  fish 
likewise. 

14  This  ''  is  now  the  third  time 
that  Jesus  shewed  himself  to  his 
disciples,  after  that  he  was  risen 
from  the  dead. 

15  So  when  they  had  dined, 
Jesus  saith  to  Simon  Peter,  Simon, 
son  of  Jonas,  lovest  thou  me  more 

b  c.20.19,26. 


original,  as  there  is  in  our  translation. 
The  word  these  may  be  in  the  neuter 
gender,  and  refer  to  these  things  —  his 
boat,  and  fishing  utensils,  and  employ- 
ments—  or  it  may  be  in  the  masculine, 
and  refer  to  the  apostles.  In  the  for- 
mer sense  it  would  mean,  '  lovest  thou 
me  more  than  thou  lovest  these  objects  ? 
Art  thou  now  wilhng  from  love  to  me 
to  forsake  all  these,  and  go  and  preach 
my  gospel  to  the  nations  of  the  earth  V 
In  the  other  sense,  which  is  probably 
the  true  sense,  it  would  mean,  '  lovest 
thou  me  more  than  these  other  apostles 
love  me  ?'  In  this  question  Jesus  refers 
to  the  profession  of  superior  attachment 
to  him  which  Peter  had  made  before  his 
death  (Matt.  xxvi.  33):  "though  all 
men  shall  be  offended  of  thee,  yet  will  I 
never  be  offended."  Compare  John 
xiii.  37.  Jesus  here  shghtly  reproves 
him  for  that  confident  assertion  ;  re- 
minds him  of  his  sad  and  painful  denial, 
and  now  puts  this  direct  and  pointed 
question  to  him  to  know  what  was  the 
present  state  of  his  feehngs.  After  all 
that  Peter  had  had  to  humble  him,  the 
Saviour  inquired  of  him  what  had  been 
the  effect  of  all  on  his  mind,  and  whether 
it  had  tended  to  prepare  him  for  the  ar- 
duous toils  in  which  he  was  about  to 
engage.  This  question  we  should  all 
put  to  ourselves.  It  is  a  matter  of  much 
importance  that  we  should  ourselves 
know  what  is  the  effect  of  the  dealings 
of  divine  providence  on  our  hearts,  ana 
what  is  our  present  state  of  feehng  to- 
wards the  Lord  Jesus  Christ.  IT  Thoic 
knowest  that  I  love  thee.  Peter  now 
made  no  pretensions  to  love  superior  to 
his  brethren.  His  sad  denial  had  con- 
vinced him  of  the  folly  of  that  claim. 
But  still  he  could  appeal  to  the  Search- 
er of  the  heart,  and  say  that  he  knew 


A.D.33.] 


CHAPTER  XXI. 


396 


than  these  1  He  saith  unto  him, 
Yea,  Lord ;  thou  knowest  that  I 
love  thee.  He  saith  unto  him, 
Feed  ^  my  lambs. 

16  He  saith  to  him  again  the 
second  time,  Simon,  son  of  Jonas, 
lovest  thou  me  ?  He  saith  unto 
him,  Yea,  Lord;  thou  knowest  that 

a  Matt.26.33,35.  b  Is.40.11.  Je.3.l5.  Eze. 
34.2-10.   Ac.20.28.    1  Pe.5.2,4. 

that  he  loved  him.  Here  is  the  expres- 
sion of  a  humbled  soul,  a  soul  made 
sensible  of  its  weakness  and  need  of 
strength,  yet  with  evidence  of  true  at- 
tachment to  the  Saviour.  It  is  not  the 
most  confident  pretensions  that  consti- 
tute the  highest  proof  of  love  to  Christ ; 
and  the  happiest  and  best  state  of  feeling 
is  when  we  can  with  humiUty,  yet  with 
confidence,  look  to  the  Lord  Jesus  and 
say,  "  Thou  knowest  that  I  love  thee." 
^  Feed  my  lambs.  The  word  here  ren- 
dered feed  means  the  care  afforded  by 
furnishing  nutriment  for  the  flock.  In 
the  next  verse  there  is  a  change  in  the 
Greek,  and  the  word  rendered  feed  de- 
notes rather  the  care,  guidance,  and  pro- 
tection which  a  shepherd  extends  to  his 
flock.  By  the  use  of  both  these  words, 
•t  is  supposed  that  our  Saviour  intended 
ihat  a  shepherd  was  both  to  offer  the 
Droper  food  for  his  flock  and  to  govern 
't ;  or  as  we  express  it,  to  exercise  the 
•office  of  a  pastor.  The  expression  is 
taken  from  the  office  of  a  shepherd,  with 
which  the  office  of  the  minister  is  fre- 
quently compared.  It  means,  as  a  good 
shepherd  provides  for  the  wants  of  his 
flock,  so  the  pastor  in  the  church  is  to 
furnish  food  for  the  soul,  or  so  to  exhibit 
truth  as  that  the  faith  may  be  strengthen- 
ed, and  the  hope  confirmed.  ^3Iy  lambs. 
The  church  is  often  compared  to  a  flock. 
See  ch.  x.  1 — 16.  Here  the  expression 
my  lambs,  undoul)tedly  refers  to  the  teji- 
der  and  the  young  in  the  Christian 
church ;  to  those  who  were  young  in 
years  and  in  Christian  experience.  And 
the  Lord  Jesus  saw,  what  has  been  con- 
firmed in  the  experience  of  the  church, 
that  the  success  of  the  gospel  among 
men  depended  on  the  care  which  the 
ministry  would  extend  to  those  in  early 
life.  It  is  in  obedience  to  this  command 
that  Sunday  schools  have  been  estab- 
lished, and  no  means  of  fulfiUing  the 
command   of   the    Saviour  have   been 


[I  love  thee.  He  saith  unto  him, 
Feed  my  sheep.  <= 

17  He  saith  unto  him  the  third 
time,  Simon,  son  of  Jonas,  lovest 
thou  me  1  Peter  was  grieved  ^  be- 
cause he  said  unto  him  the  third 
time,  Lovest  thou  me  %  and  he  said 
unto  him,  Lord,  thou  *  knowest  all 

c  He.15.20.  1  Pe.2.25.  d  La.3.33.  ecl6. 
30. 

found  so  effectual  as  to  extend  patron- 
age to  those  schools.  It  is  not  merely, 
therefore,  the  privilege,  it  is  the  solemn 
duty  of  ministers  of  the  gospel  to  coun- 
tenance and  patronise  those  schools. 

16.  Feed  my  sheep.  The  word  here 
rendered  feed,  as  has  been  remarked, 
is  different  from  the  word  in  the  previous 
verse.  It  has  the  sense  of  governing, 
and  of  protecting  —  the  kind  of  faithfUl 
vigilance  which  a  shepherd  uses  to 
guide  his  flock,  and  to  make  provision 
against  their  wants,  and  dangers.  It 
may  be  implied  here  that  the  care  need- 
ed for  the  young  in  the  church  is  to  in- 
struct them  ;  and  for  those  in  advanced 
years  both  to  instruct  and  govern  them. 
IT  My  sheep.  This  term  commonly  de- 
notes the  church  in  general,  without  re- 
spect to  age.     Ch.  x. 

17.  The  third  time.  It  is  probable  that 
Jesus  proposed  this  question  three  times 
because  Peter  had  thrice  denied  him. 
Thus  he  tenderly  admonished  him  of 
his  fault ;  reminded  him  of  his  sin  ;  and 
solemnly  charged  him  to  be  faithiiil, 
and  vigilant,  in  the  discharge  of  the  du- 
ties of  the  pastoral  office.  The  reason 
why  the  Saviour  addressed  Peter  in  this 
manner  was  doubtless  because  he  had 
just  denied  him — had  given  a  most  me- 
lancholy instance  of  the  instability  and 
weakness  of  his  faith,  and  of  his  liability 
to  fall.  As  he  had  thus  been  promment 
in  forsaking  him,  he  took  this  occasion 
to  give  to  him  a  special  charge,  and  to 
5ec«re  his  fiiture  obedience.  Hence  he 
so  administered  the  charge  as  to  remind 
him  of  his  fault ;  and  he  made  him  so 
prominent  as  to  show  the  solicitude  of 
the  Saviour  that  henceforward  he  might 
not  be  left  to  dishonor  his  high  calling. 
This  same  charge,  in  substance,  he  had 
on  other  occasions  given  to  the  apostles, 
(Matt,  xviii.  18,)  and  there  is  n9t  the 
slightest  evidence  here  that  Christ  in- 
tended, as  the  Papists  pretend,  to  give 


JOHN: 


f  A.  D.  33 


things;  thou  knowest  that  I  love 
thee.  Jesus  saith  unto  him,  Feed 
my  sheep. 

18  Verily,  verily,  I  say  unto  thee, 
*  when  thou  wast  young,  thou  gird- 
edst  thyself,  and  \valkedst  w^hither 
thou  wouldest :  but  when  thou  shalt 
be  old,  thou  shalt  stretch  forth  thy 
hands,  and  another  shall  *  gird  thee, 

a  c.13.36.     Ac.12.3,4.  b  Ac.21.11. 


Peter  any  peculiar  primacy,  or  eminence 
in  the  Church.  The  charge  to  Peter 
arose  manifestly  from  his  prominent, 
and  melancholy  act  in  denying  him — 
and  was  the  kind,  and  tender  means 
used  by  a  faithful  Saviour  to  keep  him 
from  similar  acts  in  the  future  dangers 
and  trials  of  life.  It  is  worthy  of  re- 
mark that  the  admonition  was  effectual. 
Henceforward,  Peter  was  one  of  the 
most  firm,  and  unwavering  of  all  the 
apostles;  and  thus  fully  justified  the 
appellation  of  a  rod:,  which  the  Saviour 
by  anticipation  had  given  him.  See 
Note,  John  i,  43. 

18.  When  thou  wast  young.  When 
in  early  life,  thou  didst  gird  thyself,  &c. 
The  Jews  in  walking,  or  running,  gird- 
'id  their  outer  garments  around  them, 
that  they  might  not  be  impeded.  ^Thou 
girdedst.  The  expression  here  denotes 
freedom.  He  did  as  he  pleased — he 
girded  himself  or  not — he  went  or  re- 
mained, as  he  chose.  Perhaps  the  ex- 
pression refers  rather  io  that  time  than 
to  the  previous  period  of  Peter's  life. 
'  Thou  being  now  young,  or  in  the  vigor 
of  Ufe — hast  just  girded  thyself,  and 
come  freely  to  the  shore.'  "in  either 
case,  the  Saviour  iniimates  that  at  the 
end  of  his  hfe  he  would  not  be  thus  free. 
IT  When  thou  shalt  hs  old.  Ancient 
writers  say  that  Peter  was  put  to  death 
about  thirty -four  years  after  this.  His 
precise  age  at  that  time  is  not  known. 
ir  Thou  shalt  stretch  forth  thy  hands. 
When  Peter  was  put  to  death,  we  are 
told  that  he  requested  that  he  might  be 
crucified  with  his  head  downwards — 
Baying  that  he  who  had  denied  his  Lord 
as  he  had  done,  was  not  worthy  to  die 
as  he  did.  Tliis  expression  of  Christ 
may  intimate  the  readiness  of  Peter 
thus  to  die.  Though  he  was  not  at 
hberty  as  when  he  was  young  ;  though 
bound  by  others,  yet  he  freely  stretched 


and  carry  thee  whither  thou  would- 
est not. 

19  This  spake  he,  signifying  by 
what  death  '^  he  should  glorify  God. 
And  when  he  had  spoken  this,  he 
saith  unto  him.  Follow  ^  me. 

20  Then  Peter,  turning  about, 
seeth  the  disciple  whom  Jesus  loved, 
following,  which  also  leaned  on  hia 

c  2  Pe.1.14.  d  Nu.14.24.  1  Sa.l2i20.  Matt. 
19.28.    c. 12.26. 


out  his  hands  on  the  cross,  and  was 
ready  to  give  up  his  life.  ^Another  shall 
gird  thee.  Another  shall  bind  thee. 
The  hmbs  of  persons  crucified  were 
often  hound  instead  of  being  nailed,  and 
even  the  hody  was  sometimes  girded  to 
the  cross.  See  Notes  on  Matt,  xxvii. 
35.  If  Carry  thee,  &c.  Shall  hear  thee  , 
or  shall  compel  thee  to  go  to  prison  and 
to  death.  This  is  not  said  to  intimate 
that  Peter  would  be  unwilling  to  suffer 
martyrdom ;  but  it  stands  opposed  to 
the  freedom  of  his  early  hfe.  Though 
willing  when  compelled  to  do  it,  yet  he 
would  riot  seeTi  it ;  and  though  he  would 
not  needlessly  expose  himself  to  it,  yet 
he  would  not  shrink  from  it,  when  it 
was  the  will  of  God. 

19.  By  what  death,  &c.  In  these 
words  two  things  are  implied.  1st.  That 
Peter  should  die  a  violent  death ;  and 
2d.  That  his  death  should  be  such  as 
to  honor  God.  The  ancients  say  that 
Peter  was  cinicified  at  Rome,  about 
thirty-four  years  after  this,  with  his 
head  downwards.  Clemens  says  thai 
he  was  led  to  the  crucifixion  with  his 
\vife.  and  sustained  her  in  her  suffer 
ings  by  exhorting  her  to  remember  the 
example  of  her  Lord.  He  also  adds 
that  he  died,  not  as  the  philosophers 
did,  but  with  a  firm  hope  of  heaven, 
and  patiently  endured  the  pangs  of  the 
cross.  Strom,  vii.  This  declaration  of 
the  Saviour  was  doubtless  continuall 
before  the  mind  of  Peter ;  and  to  the 
hour  of  his  death,  he  maintained  the 
utmost  constancy  and  fidehty  in  his 
cause  ; — thus  justifying  the  appellation 
which  the  Lord  Jesus  gave  him  —  a 
rock. 

20.  Who  also  leaned,  &:,c.  See  ch. 
xiii.  24,  25. 

21.  What  shall  this  man  do?  This 
question  probably  means  '  What  death 
shall  he  die  ?'     But  it  is  impossible  ta 


A.  D.  33.] 


CHAPTER  XXI. 


397 


breast  at  supper,  and  said,  Lord, 
which  is  he  that  betrayeth  thee  1 

21  Peter,  seeing  him,  saith  to 
Jesus,  Lord,  and  what  shall  this 
man  do  7 

23  Jesus  saith  unto  him.  If  I  will 
that  he  tarry  till  I  come,  "  what  is 
that  to  thee  ]     Follow  ^  thou  me. 

23  Then  went  this  saying  abroad 
among  the  brethren,  that  that  dis- 

oMatt.25.31.    Re.1.7.    22.20.      fc  ver.l9. 

know  why  Peter  asked  this  question. 
John  was  a  favorite  disciple  ;  and  per- 
kaps  Peter  suspected  that  he  would 
have  a  happier  lot,  and  not  be  put  to 
death  in  this  manner.  Peter  was  grieved 
at  the  question  of  Jesus ;  he  was  pro- 
bably deeply  affected  with  the  account 
of  his  own  approaching  sufferings  ;  and 
with  perhaps  a  mixture  of  grief,  and 
envy,  he  asked  what  would  be  his  lot. 
But  it  is  possible  that  it  was  from  ki7id- 
ness  to  John — a  deep  solicitude  about 
him,  and  a  wish  that  he  might  not  die 
in  the  same  manner  as  one  who  had 
denied  his  Lord.  Whatever  the  mo- 
tive was,  it  was  a  curiosity  which  the 
Lord  Jesus  did  not  choose  to  gratify. 

22.  That  he  tarry.  That  he  live.  The 
name  word  is  used  to  express  hfe  in  Phil, 
i^  24,  25.  1  Cor.  xv.  6.  IT  Till  I  come. 
Some  have  supposed  this  to  refer  to  the 
destruction  of  Jerusalem  ;  others  to  the 
day  of  judgment ;  others  to  signify  that 
he  should  not  die  a  violent  death.  But 
the  plain  meaning  is  '  if  I  will  that  he 
should  not  die  at  all,  it  is  nothing  to 
thee.'  In  this  way  the  apostles  evi- 
dently understood  it,  and  hence  raised 
a  report  that  he  should  not  die.  It  is 
remarkable  that  John  was  the  last  of 
the  apostles ;  that  he  hved  to  nearly 
the  close  of  the  first  century,  and  then 
died  a  peaceful  death  at  Ephesus,  be- 
ing the  only  one,  as  is  supposed,  of  the 
apostles  who  did  not  suffer  martyrdom. 
The  testimony  of  antiquity  is  clear  on 
this  point ;  and  though  there  have  been 
many  idle  conjectures  about  this  pas- 
sage, and  about  the  fate  of  John — yet  no 
fact  of  history  is  better  attested  than  that 
John  died,  and  was  buried  at  Ephesus. 
^  What  is  that  to  thee  ?  From  this  pas- 
sage we  learn,  1st.  That  our  main  bu- 
siness is  to  follow,  and  imitate  the  Lord 
Jesus  Christ.  2d.  That  there  are  many 
subjects  of  religion  on  which  a  vain  and 

Vol.  IT.  — ?4 


ciple  should  not  die  :  yel  Jesus  said 
not  unto  him.  He  shall  not  die  ;  but. 
If  I  will  that  he  tarry  till  I  come, 
what  is  that  to  thee  ] 

24  This  is  the  disciple  which 
testifieth  of  these  things,  and  wrote 
these  things :  and  '-■  we  know  that 
his  testimony  is  true. 

25  And  <*  there  are  also  many 
other  things  which  Jesus  did,  the 

cc.l9:35.    8Jno.l2.  dc.20.30. 


impertinent  curiosity  is  exercised.  All 
such  curiosity  Jesus  here  reproves.  3d. 
That  Jesus  will  take  care  oi  all  his  be- 
loved disciples  ;  and  that  we  should  not 
be  unduly  solicitous  about  them.  4th. 
That  we  should  go  forward  to  what- 
ever he  calls  us — to  persecution  or  death 
— not  envying  the  lot  of  any  other  man 
—  and  anxious  only  to  do  the  will  of 
God. 

23.  Then  went  this  saying,  &c.  This 
mistake  arose  very  naturally,  1st.  From 
the  words  of  Jesus  which  might  be  easily 
misunderstood  to  mean  that  he  should 
not  die,  and  2d.  It  was  probably  con- 
firmed when  it  was  seen  that  John  sur- 
vived all  the  other  apostles  —  had  es- 
caped all  the  dangers  of  persecution, 
and  was  leading  a  peaceful  life  at  Ephe- 
sus. This  mistake,  John  deemed  it 
proper  to  correct  before  he  died,  and 
has  thus  left  on  record  what  Jesus  said, 
and  what  he  meant. 

24.  This  is  the  disciple,  &.c.  This 
proves  that  the  beloved  disciple  was 
John.  IT  We  know.  That  is,  it  is  known; 
it  is  universally  admitted.  It  was  so 
decidedly  his  character  that  he  always 
declared  the  truth,  that  it  had  become 
hnorcn,  and  was  unquestioned,  so  that 
he  himself  might  appeal  to  the  universal 
tesiimony  in  his  behalf.  In  this  case, 
therefore,  we  have  the  testimony  of  a 
man  whose  character  for  nearly  a  cen- 
tury was  that  of  a  man  of  truth  —  so 
much  so,  that  it  had  become  in  a  man- 
ner proverbial,  and  put  beyond  a  ques- 
tion. It  is  impossible  to  believe  that 
such  a  man  would  sit  down  dehberate- 
ly  to  impose  on  mankind,  or  to  write  a 
book  which  was  false.  And  if  not, 
then  this  book  is  true  —  and  that  is  the 
same  as  saying  that  Christianity  is  a  re- 
hgion  from  heaven. 

25.  Many  other  things.  Many  mira- 
cles. Ch.  XX.  30.     Manv  discourses  de- 


398 


JOHN. 


[A.  D.  33. 


which  if  they   should   be  written 
every  one,  I  suppose  that  even  the 


livered,  &c.  ^  I  suj^ose,  &,c.  This  is 
evidently  the  figure  of  speech  called  a 
hyperbole.  It  is  a  mode  of  speech  where 
the  words  express  more,  or  less,  than  is 
literally  true.  It  is  common  among  all 
writers — and  as  the  sacred  writers  in  re- 
cording a  revelation  to  men  used  human 
language,  it  was  proper  that  they  should 
express  themselves  as  men  ordinarily 
do,  if  they  wished  to  be  understood. 
This  figure  of  speech  is  commonly  the 
effect  of  surprise  ;  or  having  the  mind 
full  of  some  object,  and  not  having 
words  to  express  the  ideas.  At  the 
same  time  the  words  convey  no  false- 
liood.  The  statement  is  to  be  taken  as 
it  would  be  understood  among  the  per- 
sons to  whom  it  is  addressed  ;  and  as 
no  one  supposes  that  the  author  means 
to  be  understood  literally,  so  there  is  no 
deception  in  the  case,  and  consequently 
no  impeachment  of  his  veracity,  or  in- 
spiration. Thus  when  Longinus  said 
of  a  man,  that  "  he  was  owner  of  a 
piece  of  ground  not  larger  than  a  Lace- 
daBmonian  letter,"  no  one  understood 
him  literally.  He  means  evidently  a 
very  small  piece  of  land,  and  no  one 
would  be  deceived.  So  Virgil  says  of  a 
man,  "he  was  so  tall  as  to  reach  the 
stars,"  and  means  only  that  he  was  very 
iall.  So  when  John  says  that  the  world 
would  not  contain  the  books  that  should 
be  written  if  all  the  deeds  and  sayings 
of  Jesus  were  recorded,  he  clearly  in- 
tends nothing  more  than  that  a  great 
many  books  would  be  required  ;  or  that 
it  would  be  extremely  difficult  to  record 
them  all  —  intimating  that  his  hfe  was 
active — thut  his  discourses  were  nume- 
rous— and  that  he  had  not  pretended  to 
give  them  all,  but  only  such  as  should 

{\o  to  establish  the  main  point  for  which 
le  wrote  —  that  he  M'as  the  Messiah. 


world  itself  could  not  contain  the  • 
books  that  should  be  writien.  Amen. 

a  Am.7.10. 

Ch.  XX.  30,  31.  The  figure  which  John 
uses  here  is  not  uncommon  in  the  scrip- 
tures. Gen.  xi.  4 ;  xv.  5.  Num.  xiii.  33. 
Dan.  iv.  20. 

This  gospel  contains,  in  itself,  the 
clearest  proof  of  inspiration.  It  is  the 
work  of  a  fisherman  of  GaUlee,  with- 
out any  proof  that  he  had  any  unusual 
advantages.  It  is  a  connected,  clear, 
and  satisfactory  argument,  to  establish 
the  great  truth  that  Jesus  was  the  Mes- 
siah. It  was  written  many  years  after 
the  ascension  of  Jesus.  It  contains  the 
record  of  the  Saviour's  profoundest  dis- 
courses ;  of  his  most  convincing  argu- 
ments with  the  Jews  ;  and  of  his  decla- 
rations respecting  himself  and  God.  It 
contains  the  purest  and  most  elevated 
views  of  God  to  be  found  any  where, 
as  far  exceeding  all  the  speculations  of 
philosophers,  as  the  sun  does  the  blaze 
of  a  taper.  It  is  in  the  highest  degree 
absurd  to  suppose  that  an  unlettered 
fisherman  could  have  originated  this 
book.  Any  one  may  be  convinced  of 
this  by  comparing  it  with  what  would 
be  the  production  of  a  man  in  that  rank 
of  life  now.  But  if  John  has  preserved 
the  record  of  what  has  occurred  so  many 
years  before,  then  it  shows  that  he  was 
under  the  divine  guidance,  and  is  him- 
self a  proof —  a  full  and  standing  proof 
of  the  fulfilment  of  the  promise  which 
he  has  recorded  —  that  the  Holy  Spirit 
would  guide  them  into  all  truth.  John 
xiv.  26.  Of  this  book,  we  may,  in  con- 
clusion, apply  the  words  spoken  by 
John,  respecting  his  vision  of  the 
future  events  of  the  Church.  "  Bless- 
ed is  he  that  readeth,  and  they  that 
hear  the  words  of  this"  book,  "and 
keep  those  things  which  are  written 
therein,  for  the  time  is  at  hand."  Rpv. 
i.  3. 


TABLES. 


A   CHRONOLOGICAL   TABLE 

Of  the  principal  events  occurring  in  Judea,  and  the  correspond- 
ing events  in  the  Roman  empire,  from  the  conquest  of  Judea  bp 
Pompey,  to  the  destruction  of  Jerusalem  by  Titus. 

Before  Christ. 

77 — 68.  Alexandra,  Queen  of  the  Jews.  She  leaves  two  sons,  Hyrcanus  and 
Aristobulus.  Both  claim  the  crown.  Aristobulus  seizing  upon  it  by  force,  and  Hyr- 
canus being  placed  on  the  throne  by  the  Pharisees.  In  a  battle  between  the  two 
brothers,  Hyrcanus  is  overcome,  and  Aristobulus  secures  the  crown. 

70.     Pompey  and  Crassus,  Consuls  in  Rome. 

66.     Pompey  conquers  Mithridates,  and  reduces  Pontus. 

65.  In  Syria,  the  dynasty  of  the  SeleucidaD  ends  with  Antiochus  XII.,  who  is 
overcome  by  Pompey.     Syria  becomes  a  Roman  province. 

67 — 63.  Aristobulus  II.,  King  of  the  Jews.  He  had  been  High  Priest  under 
the  reign  of  his  mother,  nine  years.  Was  then  King  and  High  Priest.  Was  after- 
wards Priest  nineteen  years.  Then  Ethnarch  four  years.  Then  Herod's  captive  and 
sport,  eight  years.  Hyrcanus,  at  the  instigation  of  Antipater,  the  father  of  Herod  the 
Great,  seeks  the  aid  of  Aretas,  the  king  of  Arabia.  Anlipater,  or  Antipas,  was  an 
Idumean  by  birth,  but  had  adopted  the  Jewish  religion,  and  was  Governor  of  Idu- 
mea  during  the  reign  of  Alexander  Janneus,  and  his  widow,  Alexandra.  Antipater 
joins  the  party  of  Hyrcanus.  He  and  Hyrcanus  flee  to  Aretas,  King  of  Arabia. 
Aretas  agrees  to  place  him  on  the  throne,  and  conducts  him  to  Judea  with  an  army 
of  50,000  men  ;  takes  Jerusalem,  and  restores  him  to  the  throne.  Aristobulus  flees 
to  the  temple ;  and  then  appeals  to  Scauras,  the  Roman  General  at  Damascus,  for 
aid.  Scauras  writes  to  Aretas ;  threatens  to  declare  him  an  enemy  of  the  Roman 
people  if  he  does  not  withdraw.  He  withdraws,  and  Aristobulus  pursues  him,  and 
defeats  him  in  a  battle. 

63.  Pompey  the  Great,  who  had  come  to  Damascus,  commands  the  two  brothers  to 
appear  before  him.  The  two  brouiers  appear  before  him,  and  urge  their  respective 
claims — Hyrcanus  pleading  his  birth  ;  Aristobulus,  the  necessity  of  the  case.  Aris- 
tobulus, foreseeing  that  the  decision  would  be  against  him,  withdraws  and  fortifies 
himself  in  Jerusalem.  Aristobulus  surrenders  himself  to  Pompey,  but  his  party  shuta 
the  gates  against  the  Romans,  and  Pompey  puts  Aristobulus  in  chains,  and  begins  a 
siege.  The  city  is  taken  by  the  Romans,  because  the  Jews  would  not  fight  on  the 
Sabbath,  and  is  brought  under  the  Roman  power,  according  to  Calmet,  59  years ;  ac- 
cording to  Hales,  63  years;  and  according  to  Jahn,63  years  before  Christ.  Pompey 
confirms  Hyrcanus  in  the  High  Priesthood. 

63  —  55.  Hyr£anus  II.,  Prince  and  High  Priest  of  the  Jews  Judea  a 
Roman  ProvincI:. 

60.    The  Fjrst  Triumvirate  : — Pompey,  Crassus,  and  Julius  Caesar. 

58.     Clodius  procures  the  banishment  of  Cicero. 

65.     Caesar  invades  Britain. 

54.  Alexander,  son  of  Aristobulus,  escapes  from  those  who  were  carrying  him  to 
Rome,  and  returns  to  Judea  and  raises  soldiers.  Hyrcanus  not  being  able  to  defend 
himself,  applies  to  Gabinius,  the  Roman  general.  Antipater,  the  father  of  Herod  the 
Great,  joins  the  Roman  army.  Alexander  is  defeated.  Gabinius  confirms  Hyrcanus 
in  the  High  Priesthood,  but  changes  the  form  of  ihe  government  to  an  Aristocracy. 

(399) 


400  CHRONOLOGICAL   TABLE. 

Thia  continues  until  the  year  44,  B.  C,  when  Csesar  comes  to  Judea  and  restores  IIyr« 
canus  to  his  former  power. 

53.  Aristobulus  escapes  from  Rome,  and  comes  to  Judea  with  his  younger  son, 
Antigonus.     They  are  taken  prisoners,  and  sent  to  Rome. 

54.  Gabinius  is  removed  from  Judea,  Crassus  is  made  Pro-consul  of  Syria,  and 
comes  to  Syria.  He  comes  to  Jerusalem,  and  robs  the  Temple  of  8,000  Talents  of 
gold,— equal  to  about  $200,000,000.  Makes  war  with  the  Parthians,  and  is  put  to 
death.  Cassius  Longinus  succeeds  him  in  the  command  of  the  army.  Brings  the 
remainder  of  the  army  over  the  Euphrates,  and  takes  about  30,000  Jewish  captives. 

53.     Augustus,  afterwards  the  Roman  Emperor,  is  born. 

48.     Calfurnius  Bibulus  made  Governor  of  Syria. 

48.     About  this  time  Ptolemy  Auletes,  King  of  Egypt,  died. 

46 — 44.     Hyrcanus  II.  High  Priest. 

46.     Civil  war  between  Caesar  and  Pompey. 

45.  Battle  of  Pharsalia  in  Thessaly,  where  Pompey  is  defeated.  Pompey  flees  to 
Egypt,  and  is  beheaded. 

45.  Antipater,  the  father  of  Herod  the  Great,  is  made  Governor  op 
Judea.  He  is  appointed  to  this  office  by  Julius  Caesar.  Csesar  confirms  Hyrcaniia 
in  the  High  Priesthood,  and  gives  him  permission  to  build  the  walls  of  Jerusalem, 
which  had  been  demolished  by  Pompey. 

44.  Hyrcanus  sends  to  Rome  a  golden  shield,  and  the  Jews  are,  by  a  decree  of 
the  Senate,  acknowledged  as  the  allies  of  the  Romans. 

44.  Antipater  re-builds  the  walls  of  Jerusalem.  He  makes  his  oldest  son,  Pha- 
zael.  Governor  of  Jerusalem,  and  Herod,  afterwards  Herod  the  Great,  Governor  of 
Galilee. 

44.  Caesar  subdues  all  Egypt,  and  gives  it  into  the  hands  of  Cleopatra.  Is  again 
made  Dictator. 

Herod  attacks  and  subdues  the  robbers  in  Galilee. 

Herod  is  summoned  before  the  Sanhedrim  on  the  charge  of  the  exercise  of  arbi- 
trary power.  He  appears  before  them  in  a  purple  robe,  and  attended  by  his  life- 
guard, and  defies  them.  He  departs  from  Jerusalem,  and  goes  to  Sextus  Caesar,  at 
Damascus,  and  obtains  the  government  of  all  Coelo-Syria. 

43.  The  Roman  calendar  reformed  by  Julius  Caesar.  This  year  was  called  the 
year  of  confusion,  and  consisted  of  445  days, 

41.  Julius  Caesar  restores  to  the  Jews  all  that  they  had  formerly  possessed,  and 
confirms  them  in  the  enjoyment  of  all  their  privileges. 

CiBsar  is  put  to  death  in  the  Senate-house. 

40.  Triumvirate: — Octavianus  Caesar,  (afterwards  Augustus),  Antony,  and  Le- 
pidus. 

40  Jewish  ambassadors  appear  at  Rome  to  pray  that  their  privileges  may  be  con- 
firmed    Their  request  is  granted. 

39.     Malichus  causes  Antipater,  the  father  of  Herod,  to  be  poisoned. 

38.  Herod  causes  Malichus  to  be  killed,  to  revenge  the  death  of  his  father. 

39.  Battle  of  Philippi,  in  which  Brutus  and  Cassius  were  defeated. 

39.  Herod  and  Phazael,  Tetrarchs  of  Judea.  They  are  accused  by  the  Jews  be- 
fore Antony.  More  than  a  thousand  Jews  appear  with  these  complaints.  Antony 
regards  it  as  rebellion,  and  causes  many  of  them  to  be  slain,  and  confirms  the  bro- 
thers as  Tetrarchs  of  the  Jews. 

Antigonus,  son  of  Aristobulus,  prevails  on  the  Parthians  to  place  him  on  the  throne 
of  Judea.  The  Parthians  seize  Hyrcanus  and  Phazael,  and  deliver  them  up  to  Anti- 
gonus. 

Phazael  beats  out  his  own  brains.  Antigonus  cuts  off  the  ears  of  Hyrcanus,  and 
sends  him  beyond  the  Euphrates. 

37.  Herod  is  forced  to  fiee  to  Jerusalem,  and  thence  to  Rome,  to  implore  the  aid  of 
Antony.  He  obtains  the  grant  of  the  Kingdom  of  Judea  from  the  Senate,  and  the  Go- 
vernors of  Syria  are  required  to  aid  him  in  securing  it.  He  reigns  thirty-seven  years 
He  is  conducted  to  the  Capitol  at  Rome  by  Antony  and  Octavianus,  and  there 
crowned  King,  with  idolatrous  sacrifices. 

37.  Herod,  King  of  Judea.  He  was  the  second  son  if  Antipater,  an  Idumean 
by  birth,  who  had  been  governor  of  Judea. 

37.  Ventidius,  a  Roman,  has  command  of  the  forces  in  the  East;  appointed  by  An- 
ton v. 


CHRONOLOGICAL    TABLE.  401 

Herod  relams  to  Judea,  having  been  absent  but  three  months.  He  raises  an 
array.  Hastens  to  relieve  his  family  in  the  fortress  of  Massada,  where  they  were 
besieged  by  Antigonus.  Goes  to  Idumea  and  takes  possession  of  a  strong  fortress  by 
the  name  of  Ressa,  and  then  returns  and  lays  siege  to  Jerusalem.  Unable  to  take 
the  city,  he  is  obliged  to  decamp.  Marches  to  Galilee,  and  endeavors  to  clear  the 
country  of  robbers. 

36.  Herod  renews  his  attacks  on  the  robbers.  Is  obliged  to  let  down  his  soldiers 
in  chests  by  ropes  over  the  mouth  of  the  caves,  and  to  fight  them  there.  Having  sub- 
dued the  robbers,  he  marches  to  Samaria  against  Antigonus,  but  is  obliged  to  return 
to  GaUlee,  to  quell  the  robbers. 

The  brother  of  Herod,  Joseph,  is  surrounded  and  slain  by  the  army  of  Antigonus, 
near  Jericho. 

36.  Antony  leads  an  army  against  the  Parthians.  Commits  the  government  of 
Syria  to  Sosius,  and  returns  to  Italy. 

The  Roman  Triumvirate  continues,  and  Antony  has  assigned  to  him  the  affairs  of 
the  East. 

35.     Herod  marches  against  Jerusalem,  and  lays  siege  again  to  the  city. 

He  is  married  to  Mariamne,  to  whom  he  had  been  betrothed  four  years.  She  was 
the  daughter  of  Alexander,  the  son  of  king  Aristobulus,  by  Alexandra,  the  daughter 
of  Hyrcanus  H.,  and  was  thus  grand-daughter  to  both  these  brothers.  Herod  hoped 
by  this  marriage  to  reconcile  the  Jews  to  him ;  as  the  Asmonean  family,  from  which 
she  was  descended,  was  in  high  favor  with  the  Jews.  She  was  a  woman  of  un- 
common beauty.     Herod  is  joined  by  the  Roman  general,  Sosius. 

34.  Jerusalem  is  taken  by  Herod,  and  Antigonus  surrenders  himself.  He  is 
treated  with  the  greatest  indignity.  Is  sent  to  Antioch,  and  beheaded  by  the  com- 
mand of  Antony,  and  thus  the  reign  of  the  Asmoneans,  which  had  lasted  126  years, 
is  ended,  and  Herod  is  confirmed  in  the  Kingdom. 

Reign  of  Herod  the  Great. 

34.  Herod  condemns  to  death  all  the  members  of  the  Sanhedrim,  except  Sameas 
and  Pollio. 

32.  He  appoints  to  the  office  of  High  Priest,  Ananel  of  Babylon,  a  common  priest, 
but  a  descendant  of  the  ancient  high  priests. 

He  invites  Hyrcanus  II.  to  come  to  Jerusalem  from  Seleucia,  where  he  had  been 
kindly  entertained  by  the  Oriental  Jews.  Hyrcanus  comes  to  Jerusalem,  where  he 
is  treated  by  Herod  with  great  respect. 

32.  Herod,  at  the  earnest  solicitations  of  Alexandra  and  Mariamne,  deprives  Ana- 
nel of  the  high  priesthood,  and  confers  it  on  Aristobulus,  the  brother  of  Mariamne, 
then  only  17  years  old.  Herod  is  displeased  with  the  interference  of  Alexandra  in 
this  business,  and  she  and  her  son  Aristobulus,  attempt  to  escape  to  Cleopatra  in 
Egypt.  Aristobulus  is  drowned  by  order  of  Herod,  in  a  lake  near  Jericho,  on  ac- 
count of  the  affection  showed  for  him  by  the  people. 

32.  Antony  comes  into  Syria,  but  goes  then  into  Egypt,  where  he  spends  a  whole 
year  with  Cleopatra.  Lepidus  and  Octavianus  come  to  an  open  rupture,  and  Lepi- 
dus  retires  as  a  private  man,  and  the  Roman  power  is  left  in  the  hands  of  Ajatony  and 
Octavianus,  afterwards  Augustus. 

31.  Herod  is  sent  for  by  Antony,  to  justify  himself  against  the  charge  of  having 
murdered  Aristobulus.  Gives  his  kingdom  to  the  care  of  his  uncle,  Joseph.  Charges 
him  in  case  he  is  condemned,  to  put  Mariamne  to  death,  that  she  might  not  be  pos- 
sessed by  Antony.  Joseph  informs  her  of  the  charge  of  Herod,  and  is  imprisoned 
on  his  return. 

30.     Ananel,  High  Priest  the  second  time. 

War  between  Augustus  and  Antony.    Herod  sides  with  Antony. 

Antony  gives  to  Cleopatra  the  most  fertile  part  of  Judea,  but  Herod  agrees  to  pay 
tier  a  yearly  tribute  of  two  hundred  talents. 

Cleopatra  visits  Herod  at  Jerusalem,  and  attempts,  in  vain,  to  entangle  him  in  her 
snares. 

Antony  makes  war  on  Armenia.  Appoints  Caesario,  son  of  Julius  Csesar  by  Cleo- 
patra, King  of  Egypt.    Makes  his  eldest  son,  Alexander,  King  of  A  rmenia  and  Parthia. 

27.  Herod  makes  war  with  the  Arabians,  at  the  command  of  Antony.  Is  defeated 
near  Cana.     A  great  earthquake  in  Judea. 

27.    The  battle  of  Actium  between  Antony  and  Octavianus,  which  decides  the 
destiny  of  the  Roman  world.     Antony  is  defeated. 
34* 


402  CHRONOLOGICAL  TABLE.  [B.C. 

26,    Antony  and  Cleopatra  kill  themselves. 

26.  Hyrcanus,  then  80  years  of  age,  attempts  to  escape,  and  Herod  gladly  embra- 
ces thi.3  opportunity  to  put  him  to  death.  Goes  to  Rome  to  pay  court  to  Augustus, 
and  to  conciliate  his  favor.  Places  Mariamne  and  her  mother,  Alexandra,  in  the 
castle  of  Alexandriura,  with  orders  to  the  keepers  to  put  them  to  death  if  he  is  slain. 
Confesses  to  Augustus  all  that  he  had  done  for  Antony,  and  is  confirmed  in  his  king- 
dom. 

25.    Augustus  visits  Judea,  and  is  magnificently  entertained  by  Herod. 

24.  Mariamne  becomes  irreconcilably  opposed  to  Herod.  Herod  becomes  jealous. 
Orders  the  most  faithful  servant  of  Mariamne  to  be  put  to  the  torture.  Accuses  Ma- 
riamne of  adultery  before  judges  of  his  own  selection.  She  is  condemned,  in  ac- 
cordance with  the  wishes  of  Herod,  and  immediately  executed.  Herod,  filled  with 
remorse,  loses  all  self-command. 

23.  Herod  puts  to  death  the  sons  of  Babas,  at  the  instigation  of  her  sister  Salomft, 
and  thus  cuts  off  the  last  remains  of  the  Asmonean  race.  They  were  the  descend-' 
ants  of  Hyrcanus,  and  Herod  now  felt  himself  secure  from  any  claimant  to  the  throne. 

21.  Plague  and  famine  in  Judea.  Herod  lays  the  foundation  of  a  palace  on 
Mount  Zion. 

He  marries  Mariamne,  the  daughter  of  the  priest  Simon. 

21.    Augustus  is  made  Emperor.    He  was  the  nephew  of  Julius  Caesar. 

19.  Herod  builds  Caesarea  in  Palestine,  and  fortifies  Samaria.  Sends  to  Rome  his 
two  sons,  Ale.xander  and  Arislobulus,  whom  he  had  by  the  murdered  Mariamne. 
Agrippa,  the  favorite  of  Augustus,  is  made  Governor  of  the  East. 

18.  Augustus  visits  Antioch,  and  at  the  request  of  Herod,  raises  his  brother  Phe- 
roras  to  the  dignity  of  a  Tetrarch. 

17.    Agrippa  comes  into  Asia.    Herod  visits  him. 

16.  Herod,  in  order  to  conciliate  the  affection  of  the  Jews,  resolves  on  rebuilding 
the  Temple  in  a  style  of  much  greater  magnificence  than  the  former  Temple.  Two 
years  are  spent  in  collecting  materials.  The  old  Temple  is  taken  down  by  degrees  as 
fast  as  its  parts  could  be  replaced  by  the  new  building.  The  main  body  of  the  edi- 
fice completed  in  nine  years  and  an  half.  But  the  whole  not  completed  until  long 
after  the  death  of  Herod.     (Notes  on  John  ii.  20.) 

13.  Herod  goes  to  Rome.  Takes  his  two  sons  with  him  on  his  return,  and  mar- 
ries them ;  the  one  to  a  daughter  of  the  King  of  Cappadocia,  and  the  other  to  a 
daughter  of  his  sister  Salome. 

12.  Agrippa  visits  the  East,  and  is  magnificently  entertained  by  Herod,  at  Jerusa- 
lem, 

8.  Herod  goes  to  Rome,  and  accuses  his  two  sons,  Alexander  and  Aristobulus,  of 
a  design  against  his  life.  To  this  he  is  instigated  principally  by  his  brother,  Pherortis, 
and  his  sister  Salome,  on  account  of  their  haired  of  Mariamne. 

7.    Ca&sarea,  a  city  built  m  honor  of  Augustus,  is  dedicated  with  great  pomp. 

Herod  is  finally  reconciled  to  his  sons  by  the  influence  of  Archelaus,  king  of  Cap- 
padocia, whose  daughter  Alexander  had  married.  He  goes  into  Arabia,  takes  the 
fortress  of  Repta,  and  puts  the  garrison  to  the  sword. 

5.     He  breaks  open  the  tomb  of  David,  and  takes  out  a  large  amount  of  treasures. 

3.  The  suspicions  of  Herod  are  again  excited  against  his  two  sons,  Alexander  and 
Aristobulus.  They  are  arrested,  tried,  condemned,  and  sent  to  Samaria,  where  they 
are  strangled  by  order  of  their  father. 

1.  Pheroras,  the  brother  of  Herod,  and  Antipater  the  son  of  Herod,  form  a  con- 
spiracy against  his  life.  The  plan  is  to  poison  him.  Pheroras  is  taken  sick  and  dies 
Antipater  at  the  time  is  in  Rome.  The  whole  plot  is  discovered  by  the  widow  ot 
Pheroras,  and  Herod  divorces  his  wife,  Mariamne,  daughter  of  Simon,  for  being  an 
accomplice,  strikes  the  name  of  Antipater  from  his  will,  deposes  Simon  from  the 
High  Priesthood,  and  puis  many  persons  to  death.  All  this  is  kept  secret  from  Anti- 
pater at  Rome,  and  Herod  sends  for  him  to  come  home,  with  many  expressions  of  his 
paternal  love. 

Augustus  the  Roman  Emperor,  The  Temple  of  Janus  shut,  as  a  sign  of  universa. 
peace. 

The  birth  of  Christ  four  years  before  the  common  Christian  era.  That  era  began 
to  be  used  about  A.  D.  526,  being  first  employed  by  Dionysius.  and  is  supposed  to 
have  been  placed  about  four  years  too  late.  Some  make  the  difference  two,  others 
three,  four,  five,  and  even  eight  years.    He  was  born  at  the  commencement  of  the 


A.D.]  CHRONOLOGICAL    TABLE.  403 

last  year  of  the  reign  of  Herod,  or  at  the  close  of  the  year  preceding.    Herod  had 
been  king  37  years;  Augustus  emperor  about  16. 

Antipater  returns  from  Rome.  Is  accused  and  convicted  of  a  design  to  murder 
Herod,  and  is  put  to  death  by  his  order.  The  flight  into  Egypt  Matth.  ii,  13—15. 
The  murder  of  the  Innocents  at  Bethlehem.     Matth.  ii.  16. 

Herod  dies  at  Jericho,  five  days  after  his  son  Antipater,  in  the  70th  year  of  his 

age,  of  a  most  loathsome  and  painful  disease.     He  called  around  him  the  principal 

men  of  the  nation,  and  charged  his  sister  Salome  and  her  husband  to  confine  them 

in  the  hippodrome,  and  to  massacre  them  as  soon  as  he  had  breathed  his  last,  that  the 

evvs  might  have  some  cause  to  mourn  when  he  died. 

By  the  will  of  Herod,  Archelaus  is  appointed  his  successor  in  the  kingdom ;  Herod 
Antipas  made  Tetrarch  of  Perea  and  Galilee ;  and  Philip,  Tetrarch  of  Batanea,  Gau- 
lanitis,  Trachonitis,  and  Paneas.  To  his  sister  Salome,  he  gives  Jamnia,  and  some 
other  places.  As  soon  as  Herod  was  dead,  his  sister  Salome  dismissed  all  the  Jewish 
nobles  who  had  been  confined  in  the  hippodrome,  and  who  had  been  ordered  to  be 
put  to  death. 

After  Christ. 

2—11.  Archelaus.  Goes  to  Rome  to  obtain  the  confirmation  of  his  title  as  King 
from  Augustus,  The  decision  of  Augustus  is  delayed.  Archelaus  takes  the  High 
Priesthood  from  Joazer,  and  gives  it  to  Elcazer. 

Great  tumult  in  Judea.  The  nation  in  arms  against  the  Roman  power.  The 
Temple  is  attacked,  but  the  Romans  are  repulsed. 

Augustus  confirms  Archelaus  in  the  kingdom,  but  with  the  title  of  Ethnarch,  in- 
Btead  of  Ki7ig.  Archelaus  rebuilds  Jericho.  Is  accused  by  the  Jews  and  Samari- 
tans of  tyranny,  before  Augustus,  and  is  banished  to  Vienne,  in  Gaul,  in  the  tenth 
year  of  his  reign. 

A.  D.  12  —  26.  JuDEA  A  Roman  Province.  In  the  year  12  A.  D.,  Augustus 
united  Judea  and  Samaria  to  Syria,  and  appointed  PubUus  Sulpitius  Quirinus  {Cure- 
nhis,  Luke  ii.  2,)  Governor  of  the  Province.  At  the  same  time  Coponius  is  made  Pro- 
curator of  Judea. 

14.  The  Temple  at  Jerusalem  is  polluted  by  some  Samaritans,  who  entered  it  by 
night,  and  strewed  there  the  bones  of  dead  men. 

17.  Augustus  dies  at  Rola  in  Campania,  in  the  76th  year  of  his  age,  and  the  57th 
year  of  his  reign.     He  is  succeeded  by  Tiberius,  the  son  of  his  wife,  Julia. 

18.  Valerius  Gratus  made  Procurator  of  Judea,  by  Tiberius.  He  deposes  Ana- 
nus,  and  makes  Ismael  High  Priest.  Afterwards  he  gives  the  office  to  Eleazer,  son  of 
Ananus;  then  to  Simeon;  and  at  last  to  Joseph,  called  in  the  2\ew  Testament  Caia- 
phas. 

Herod  Antipas  builds  the  city  of  Tiberias. 

26 — 38.    Pontius  Pilate  made  Procurator  of  Judea  by  Tiberius. 
He  attempts  to  set  up  Roman  colors  and  ensigns  in  Jerusalem,  but  is  opposed  by 
the  Jews. 

29.  John  the  Baptist  begins  to  preach. 

30.  Jesus  is  baptized  by  John. 

Tiberius  banishes  all  who  professed  the  Jewish  religion,  from  Rome. 

About  this  time  hostilities  existed  between  Herod  Antipas,  and  Aretas,  King  of 
Arabia.  Herod  Antipas  had  married  a  daughter  of  Aretas.  On  his  way  to  Rome,  he 
saw  and  fell  in  love  with  Herodias,  the  wile  of  his  brother,  and  agreed  to  marry  her, 
and  to  put  away  the  daughter  of  Aretas.  She  hearing  this,  fled  to  her  father,  and 
the  consequence  was  a  war,  in  which  Herod  was  defeated,  and  his  army  dispersed. 

30.  John  the  Baptist  declares  this  marriage  unlawful,  and  is  imprisoned  by  Herod. 

31.  John  the  Baptist  in  prison.  Sends  a  deputation  to  Jesus,  to  know  if  he  was 
the  Messiah. 

32.  Is  slain  by  the  order  of  Herod,  at  the  instigation  of  Herodias. 

33.  Jesus  is  crucified  on  Friday,  April  3.  Supposed  to  have  been  at  about  three 
o'clock,  P.  M. 

34.  Stephen  put  to  death.     Paul  converted  on  his  way  to  Damascus. 

35.  Agrippa  the  younger  being  involved  in  debt,  resolves  to  go  to  Rome.  Attaches 
himself  to  the  party  of  Caius,  and  incurs  the  displeasure  of  Tiberius.  This  year  died 
Philip,  Tetrarch  of  Trachonitis,  &c.,  a  son  of  Herod  the  Great.  He  was  mild  and 
equitable  in  his  government,  and  had  ruled  37  years.  The  countries  over  which  ho 
Bad  presided,  were  at  his  death  united  to  the  pwovince  of  Syria. 


404  CHRONOLOGICAL  TABLE.  [A.  1 

37.  Tiberius  dies,  a  most  profligate  and  abandoned  man.  He  is  succeeded  bj 
Caius  Caligula. 

37.  Pilate  is  recalled  by  Caligula,  and  banished  to  Vienne,  in  Gaul,  where  he  is, 
said  to  have  put  an  end  to  his  own  life. 

38 — 45.  AcRirrA  the  Younger,  King  of  the  Jews.  He  was  the  son  of  Aristo- 
bulus,  and  grandson  of  Mariamne.  Shortly  belbre  the  death  of  Herod  the  Great,  (his 
grandfather,)  he  goes  to  Rome,  squanders  his  property  there,  and  is  reduced  to  want. 
Goes  to  Idumea,  and  resolves  to  commit  suicide.  Persuaded  to  abandon  his  plan  by 
his  wife.  Obtains  the  government  firom  Tiberius.  Is  accused  by  his  hall-brother,  Aris- 
tobulus,  and  goes  again  to  Rome.  Is  favorably  received  by  Tiberius.  Is  accused, 
however,  of  having  made  a  treasonable  remark  respectmg  Tiberius,  and  imprisoned 
till  the  dealh  of  that  emperor.  Is  released  by  Caligula  from  prison,  and  made  King 
of  Gaulanitis,  Batanea,  and  Trachonitis. 

42.  Herod  Antipas,  at  the  instigation  of  Agrippa,  is  banished  to  Lyons,  and  his  Te- 
trarchy  given  to  King  Agrippa. 

Caligula  orders  Petronius  to  place  his  statue  in  the  Temple  at  Jerusalem.  It  is 
delayed  at  the  instance  of  Agrippa. 

42.     Caligula  is  assassinated  at  Rome,  and  succeeded  by  Claudius. 

42.  Agrippa  is  raised  by  Claudius  to  the  rank  of  Consul ;  Samaria  and  Judea  are 
given  him,  and  thus  he  obtains  the  entire  kingdom  of  Herod  the  Great. 

42.  Agrippa  arrives  at  Jerusalem. 

43.  Deprives  the  High  Priest,  Matthias,  of  the  priesthood,  and  bestows  it  on  Elio- 
neus. 

Causes  the  Apostle  James,  the  Greater,  to  be  put  to  death, — Acts  xii.  1, — and  irapri 
sons  Peter.     Soon  afterwards  dies  at  Cajsarea,  in  great  misery.     Acts  xii.  21 — 23. 
A  famine  at  Rome. 

45.  Cuspius  Fadus  is  sent  into  Judea  as  Governor  or  Procurator.  He  continues 
m  the  office  two  years. 

A  great  famine  in  Judea. 

Fadus  demands  that  the  vestments  of  the  High  Priest  should  be  placed  under  Ro- 
man custody.     Longinus  comes  to  Jerusalem  to  enforce  this  order. 

Claudius  places  Herod,  the  brother  of  the  deceased  Agrippa,  over  the  Temple  and 
the  Treasury. 

A  celebrated  false  Messiah  appears.  He  persuades  the  people  to  follow  him  to  the 
Jordan.  Promises  to  stop  the  river  by  a  word,  and  to  lead  them  over  on  dry  ground 
Is  pursued  by  the  Roman  cavalry,  and  beheaded. 

A  second  lamine  m  the  reign  of  Claudius.    This  was  in  Palestine.     Acts  xi.  28, 

46.  Fadus  is  recalled.  Tiberius,  an  apostate  Jew,  is  made  Governor  of  Judea  in 
his  place. 

47.  Claudius  takes  away  the  authority  of  Herod,  and  gives  it  to  Agrippa,  the  son 
of  King  Agrippa,  who  died  at  Caesarea.  This  was  the  Agrippa  before  whom  Paul 
afterwards  appeared.     Acts  xxvi. 

47.  Tiberius  is  recalled,  and  Cumanus  is  made  Procurator  of  Judea.  Violent  dis- 
turbances in  Judea. 

53.  Cumanus  is  recalled  and  expelled  from  Rome.  Claudius  appoints  Felix 
Procurator  of  Judea.  Felix  was  a  freedman  of  Claudius.  Claudius  gives  to  Agrippa 
Ihe  Tetrarchy  wliich  had  formerly  belonged  to  Philip,— Gaulanitis,  Batanea,  and  Tra 
chonitis. 

Claudius  expels  the  Jews  from  Rome,  because,  in  expectation  of  the  Messiah,  they 
are  constantly  ext  ting  disturbances. 

55.  Claudius  dies,  being  poisoned  by  the  Empress  Agrippina,  the  mother  of  Nero 
Nejo  succeeds  him.  Nero  soon  puts  many  persons  to  deaih,  and  among  others  hia 
own  mother. 

56.  Nero  gives  to  Agrippa  the  cities  Tiberias,  Tarichfea,  Abila,  and  Julias,  and 
the  districts  belonging  to  them. 

Felix  captures  a  number  of  robbers  and  crucifies  them. 

The  Sicarii,  or  robbers  with  short  swords,  appear  and  abound  in  Judea.  Felix 
hires  one  of  them  to  assassinate  the  High  Priest,  Jonathan.  Many  false  prophets  ap- 
pear in  Judea. 

58.  Paul  goes  into  Judea  to  carry  contributions.  Is  seized  in  the  Temple  at  Je- 
rusalem, and  sent  to  Caesarea.  Ishmael  made  High  Priest.  Paul  makes  his  defenc* 
before  Felix,  {Acts  xxiv.,)  at  Caesarea.     Is  imprisoned  two  years. 


A.P.J  CHRONOLOGICAL    TABLE.  405 

60,    PoRCius  Festus  made  Governor  of  Judea.    Felix  is  accused  at  Rome. 

Paul  appeals  to  the  Emperor,  Makes  his  speech  before  Agrippa,  (Acts  xxvi.,)  and 
IH  put  on  shipboard  to  be  sent  to  Rome.    Is  shipwrecked  at  Malta, 

Festus  finds  the  country  overrun  with  robbers.  A  false  Messiah  is  taken  and  slain 
Agrippa  at  Jerusalem  builds  a  high  apartment  in  the  palace  of  Herod,  by  which  he 
can  overlook  all  that  is  done  in  the  Temple.  The  Jews  build  a  high  wall  on  the  west 
side  of  the  Temple,  to  intercept  his  view.  The  case  is  submitted  to  Nero,  Nero 
allows  the  wall  to  stand. 

63.  Festus  dies  in  Judea,  and  Albinus  made  his  successor. 

64,  Martyrdom  of  James  the  Less,  at  Jerusalem.  According  to  Josephus,  he  was 
stoned. 

64.  Herod's  Temple  at  Jerusalem,  is  completed,  and  about  18,000  workmen  are 
discharged  from  employment,  many  of  whom  become  robbers. 

65.  Gessius  Florus  made  Procurator  of  Judea, — a  man  worse  than  any  of  his 
predecessors.    He  was  cruel,  tyrannical,  and  insatiably  avaricious. 

Josephus  says  that  at  that  lime  there  were  3,000,000  Jews  in  Jerusalem. 

Rome  set  on  fire,— probably  by  order  of  Nero.  He  charges  it  on  the  Christians, 
several  of  whom  are  put  to  death  by  being  enclosed  in  pitch  and  set  on  fire,  to  illumi- 
nate the  gardens  of  the  Emperor. 

66.  Beginning  of  the  Jewish  War. 

The  probable  year  of  the  martyrdom  of  Paul  and  Peter,  at  Rome. 

An  edict  of  the  emperor  is  issued,  by  which  the  Syrian  and  Greek  inhabitants  of 
Caesarea  are  raised  above  the  Jews.  The  dissatisfaction  which  this  occasions  is  the 
first  cause  of  the  war.  The  Syrians  and  Greeks  at  Csssarea  sacrifice  birds  on  the  bot- 
tom of  an  earthen  vessel,  in  order  to  irritate  the  Jews.  A  tumult  is  excited.  Florus 
demands  seventeen  Talents  from  the  Temple,  for  the  use  of  the  Emperor.  The  Jews 
are  exasperated,  and  take  possession  of  the  lower  city.  They  attack  the  castle  of 
Antonia,  and  take  it  after  two  days. 

The  Christians  in  Jerusalem,  seeing  that  a  war  is  about  to  break  out,  retire  to 
Pella,  in  the  kingdom  of  Agrippa,  beyond  Jordan. 

67.  Vespasian  is  appointed  by  Nero  to  prosecute  the  Jewish  war.  Comes  to  An- 
tioch,  and  forms  a  numerous  army.  Division  in  Jerusalem,  and  general  revolt  in 
Judea.  Titus,  the  son  of  Vespasian,  is  sent  to  Alexandra,  to  collect  an  army,  and  to 
proceed  to  Palestine  in  aid  of  his  father,     Vespasian  subdues  Galilee, 

Josephus  besieged  in  Jotapata,  Jotapata  taken,  and  Josephus  surrenders  to  Ves- 
pasian. 

The  Zealots  in  Jerusalem  seize  the  Temple,  and  depose  Theophilus  from  being 
High  Priest,  and  put  Phannias  in  his  place.     They  send  for  the  Idumeans  to  aid  them. 

68.  Vespasian  takes  all  the  places  of  strength  in  Judea,  around  Jerusalem,  Nero 
dies.    Galba  succeeds  him. 

69.  Josephus  set  at  liberty. 

Eleazer,  son  of  Simon,  forms  a  third  party,  and  makes  himself  master  of  the  inner 
Temple. 

Galba  dies.  Otho  declared  Emperor,  Otho  dies,  Vitellius  proclaimed  Emperor 
by  the  German  legions,  Vespasian  proclaimed  by  the  array  in  the  East,  Vespasian 
secures  the  throne. 

70.  Titus  marches  against  Jerusalem  to  besiege  it.  Approaches  it  some  days  be- 
fore ihe  Passover. 

The  factions  in  Jerusalem  at  first  unite  against  the  Romans,  but  afterwards  divide 
a^ain. 

The  Romans  make  a  wall  all  around  Jerusalem,  to  reduce  it  to  famine. 

July  17.    The  perpetual  daily  sacrifice  ceases. 

A  Roman  soldier  sets  the  Temple  on  fire,  notwithstanding  the  orders  of  Titus  to 
the  contrary, 

71.  Titus  demolishes  the  Temple  to  its  foundation,  and  also  the  city,  reserving 
the  towers  of  Hippicus,  Phazael,  and  Mariamne. 

Titus  returns  to  Rome,  to  his  father,  Vespasian,  A  triumph  decreed  them,  and  the 
arch  erected  in  Rome,  which  is  still  standing. 

The  Jewish  war  ended  ;  Bassus  sent  in;o  Judea  as  lieutenant,  and  Judea  is  sub 
dued. 


406      WEIGHTS,   MEASURES.  AND   MONEY. 


SCRIPTURE 


WEIGHTS,  MEASURES,  AND  MONEY. 


I. 

Scriptural  Measures  of  Length,  reduced  to  English  Measure, 


A  Digit, 


1920 


A  Palm 

A  Span 

3   Ia  Cubit 

A  Fathom,. 


6 


24 


36 


48 


480 


12 


16 


160 


80 


1.5 


20 


Ezekiel's  Reed, , 

An  Arabian  Pole, 

10   A  SchxBTius,  or  Measuring  Line, 


1.3 


13.3 


0 
0 
0 

7 

10 

14 

145 


Inches. 
0.912 

3.648 
10.944 

9.888 

3.652 
11.328 

7.104 
11.04 


IL 


The  Long  Scripture  Measures. 


A  Cubic 

Miles 
0 

0 

0 

1 

4 
33 

Paces. 
0 

145 

729 

403 

153 

172 

lect 
1  8*'4 

400 

A  Stadium,  or  Furloner 

46 

i^'s  Journey, 

2000 

5 

A  Sabbath  Dai 

3 

tern  Mile, 

4000 

10 

2 

An  Ear 

1 

12000 

30 

6 

3 

A  Parasang, 

3 

96000 

240 

48 

24 

8     1 A  Day's  Journey; 

4 

WEIGHTS,   MEASURES,   AND   MONEY. 

III. 

Jewish  Money  reduced  to  our  standard. 


407 


A  Gereh, 

APekah 

A  Shekel, 


10 


20 


1200 


60000 


120 


6000 


50     A  Maneh,  or  Mina,. 


3000       60    |A  Talent  of  Silver,. 


A  gold  Shekel  wa3  worth,. . , 
A  Talent  of  gold  was  worth, 


Dollars. 

Cenla. 

0 

02.5 

0 

25  09 

0 

50.18^ 

25 

09.33 

1505 

62.5 

8 

03 

24309 

IV. 

Roinan  Money,  mentioned  in  the  New  Testament,  reduced  to  our 
standard. 


A  Mite,  (about  one-third  of  a  cent,) 

A  Farthing,  (about  two-thirds  of  a  cent,) 

A  Penny  or  Denarius,  (not  far  from  one-eighth  of  a  dollar,). 
A  Found  or  Mina, 


Dollars.!     Cents. 


00.3437S 
00.6875 
J  3.75 
76 


INDEX 


THE  NOTES  ON  THE  GOSPELS, 


Abia,  course  of,  ii.  8. 

Abiathar,  who  he  was,  i.  357. 

Aceldama,  i.  320. 

Aduhery,  punishment  of,  i.  21.  Nature 
of,  i.  71. 

Aged  men — may  be  saved,  i.  229. 

Ahaz,  i.  23. 

Alabaster-box,  i.  294. 

Alms,  i.  79. 

Altar,  i.  69,  70.  Of  incense,  situation 
of,  ii.  9.     Cut  of,  ii.  10. 

Ambition  wrong,  i.  229. 

Amusements,  dangerous,  i.  173. 

Anger,  i.  67,  358. 

Angels,  meaning  of,  i.  277.  ii.  9.  At- 
tend on  the  dead,  ii.  121.  199.  At  the 
pool  of  Bethesda,  ii.  234. 

Anise,  i.  263. 

Annas  and  Caiaphas,  ii.  34. 

Anointing,  custom  of,  i.  370.  ii.  41. 

Anxiety,  wrong,  i.  88. 

Apostles,  meaning  of,  i.  122.  Why  cho- 
sen, i.  122,  123.     Names  of,  ibid. 

Archelaus,  i.  35,  36. 

Asher,  tribe  of,  ii.  31. 

Augustus,  ii.  23. 

Avarice,  evil  of,  i.  91. 

Babylon,  i.  20. 

Bakmg,  mode  of  in  the  East,  i.  89. 

Band  of  men,  i.  308. 

Baptism,  meaning  of  the  word,  i.  40 — 
42.  Emblem  of  suffering,  i.  224. 
Word  applied  to  cups,  pots,  and  ta- 
bles, i.  374. 

Bar,  meaning  of,  i.  185. 

Baskets,  meaning  of,  i.  170. 

Beauty,  valueless,  i.  91. 

Bethesda,  ii.  234. 

Bethlehem,  i.  25. 

Bethphage,  i.  230. 

Bethany,  i.  231. 

Bethsaida,  i.  137,  138.  171.  ii.  65 

Bible,  meaning  of,  i.  vii. 

Blasphemy,  what,  i.  114.  313. 

Blind  men  cured,  i.  227. 
Vol.  II.  — 35 


Blood,  drops  of,  i.  307.  The  blood  of 
Jesus  invoked  by  the  Jews,  i.  324. 

Boanerges,  meaning  of,  i.  360. 

Books,  ancient  form  of,  ii.  40. 

Bottles  in  the  East,  i.  117. 

Burials,  outside  of  cities,  ii.  55.  Mode 
of,  u.  312. 

Caiaphas,  who  he  was,  i.  311. 
Calvary,  meaning  of,  i.  327.     Where^ 

ibid. 
Camels,  i.  215. 
Camel's  hair,  i.  39. 
Canaan,  i.  179. 
Cana,  ii.  199. 
Canon  of  scripture,  i.  vii. 
Capernaum,  i.  53.  ii.  42. 
Centurion,  i.  101. 

Cephas,  meaning  of,  i.  185.  ii.  196. 
Cesarea  Philippi,  i.  184. 
Cesar,  meaning  of,  i.  250. 
Chief  Priests,  who,  i.  28,  29. 
Children,  duty  to  a  parent,  i.  175.  181. 

Christians  to   become   hke  them,  i. 

200.  ii.  333.     Brought  to  the  Saviour, 

i.  211.      Permitted  to  come,   i.  212. 

Blessed  by  the  Saviour,  i.  387. 
Christmas,  time  of,  ii.  25. 
Christ,    meaning  of  the  word,    i.   17. 

The  Son  of  David,  ibid.   Expectation 

of  him  about  the  time  when  he  wa? 

born,  i.  28.  A  ransom,  i._226.  What 

are  we  to  think  of  him,  i.  254.     His 

divinity,  ii.  181,   182.  184.  186.   286. 

303.  391.      Incarnation,    ii.  188,  189. 

Certainty  that  he  was  put  to  death, 

ii.  386. 
Chorazin,  i.  136,  137. 
Church,  meaning  of,  i.  186.  203. 
Closet,  i.  80. 
Clothing  mentioned  in  the  Bible,  i.  75, 

76. 
Clothes,  rent  as  an  emblem  of  mourn 

ing,  i.  313. 
Cloud,  a  symbol.  !.  192. 
Coat,  i.  75, 

f409) 


410 


INDEX. 


Confession  of  Christ,  duty  of,  i.  130. 

Converted,  meaning  of,  i.  200. 

Corban,  meaning  ot,  i.  175. 

Corn,  meaning  of,  ii.  50. 

Courses,  of  priests,  ii.  8. 

Covenant,  meaning  of,  i.  301. 

Cross,  i.  130.  Carrying  it,  ibid.  i.  326. 
Form  of,  i.  326. 

Crucify,  i.  265.  Description  of  cruci- 
fixion, i.  326,  327,  328,  329.  Thirst 
attending  it,  ii.  384,  385.  Certainty 
that  Jesus  was  put  to  death  by  cruci- 
fixion, ii.  3S6. 

Cummin,  i.  263. 

Cup,  emblem  of  sufferings,  i.  224,  225. 
305.  At  the  celebration  of  the  Lord's 
supper,  i.  301. 

Cyrene,  i.  326. 

Damnation,  meaning  of,  i.  261. 

Damned,  i.  412. 

Dancing,  i.  173. 

Darkness  at  the  time  of  the  crucifixion 

of  Jesus,  i.  330,  331. 
Debts,  meaning  of,  i.  83,  84. 
DecapoUs,  i.  58. 
Dedication,  feast  of,  ii.  301. 
Devil,  meaning  of,  i.  49.     Possession 

of,  i.  56,  57. 
Divorces  among  the  Jews,  i.  72.  Why 

permitted,  i.  210.  When  right,  i.  211. 
Divisions  of  the  Books  of  Scripture,  i. 

vii.  viii.     Divided  into  chapters  and 

verses,  i.  viii.  Lx. 
Doctrines,  nature  of,  ii.  255. 
Doctor  of  Divinity,  title  of  unlawful,  i. 

259,  260. 
Dogs,  emblematic  of  wicked  men,  i.  93. 

Of  contempt,  i.  179,  ISO. 
Doves  required  in  sacrifice,  i.  238. 
Dreams,  a  mode  of  divine  revelation, 

i.  22. 
Drunkenness,  ii.  151. 
Dust  of  the  feet  shaken  off,  i.  126. 
Dwellings  in  the  East,  i.  112,  113, 114, 

Earthquakes,  i.  270. 
Egypt,  where,  i.  31. 
Elders,  meaning  of,  i.  174. 
Elect,  ii.  133. 
Elias,  i.  135. 193,  194. 
Eli,  meaning  of,  i.  331. 
Emmaus,  ii.  167. 
•  Enon,  ii.  218. 

Essenes,  who  they  were,  i.  43. 
Exclianges,  i.  287. 

Faith,  nature  of,  i.  411,  412. 
Father,  applied  to  God,  i.  82. 

Father,  as  a  title  not  to  be  given,  i,  260, 


Fan,  i.  46. 

Fasting  among  the  Jews,  i.  85.  ii.  135 

Feast,  made  by  Matthew,  ii.  48. 

Fig  tree,  i.  239.     Cursed,  i.  239,  240. 

Fire,  an  emblem  of  judgment,   i.  45. 

Of  punishment,  i.  290.  385. 
Floor,  threshing,  i.  47. 
Fool,  meaning  of  in  the  Bible,  i.  47. 
Forgiveness,  how  often  to  be  practised, 

i.  205. 
Fox,  an  emblem  of  cunning,  ii.  98. 
Fragments,  duty  of  saving  them,  ii.  251, 
Frankincense,  i.  31. 
Fulfilled,  meaning  of  the  word  as  used 

in  the  New  Testament,  i.  23,  24. 

Gabriel,  ii.  12. 
Gadara,  i.  107. 
Galilee  of  the  Gentiles,  i.  54.     Sea  of, 

i.  54. 
Gall,  i.  328. 

Gai-den  of  Gethsemane,  i.  304. 
Gates  of  cities,  ii.  55. 
Gate,  strait  and  broad,  i.  94. 
Gehenna,  i.  67,  68. 
Genealogical  tables   of  Christ   recon- 

ciled,  i.  17,  18,  19. 
Gergesenes,  i.  107. 
Gerizim,  mount,  ii.  226. 
Gethsemane,  i.  304. 
Girdles,  i.  75. 

Glory,  meaning  of,  ii.  25,  26. 
Gnat,  i.  263. 
Golgotha,  i.  327. 
Gorgeous  robe,  ii.  161. 
Gospel,   meaning  of,    i.   xv.      To  be 

preached  everywhere,  i.  342.     To  be 

preached  to  the  poor,  ii.  41. 
Grave  clothes,  ii.  312. 
Greeks,  who  they  were,  ii.  318. 
Green  tree  and  dry,  ii.  163. 
Grmding  in  the  East,  i.  280. 

Hairs  of  the  head  numbered,  i.  129. 

Hardness  of  heart,  i.  358. 

Heart,  the  corruption  of,  i.  178. 

Hedges,  ii.  104. 

Hell,  meaning  of,  i.  138. 

Hell,  i.  67,  68.  ii.  121. 

Herod,  i.  25.  The  time  of  his  death, 
i.  32.  Destroys  the  children  of  Beth- 
lehem, i.  32.  His  character,  i.  33. 
His  successors,  i.  35.— Herod  tetrarch 
of  GaUlee,  ii.  34. 

Herodians,  i.  144.  Who  they  were, 
i.  250. 

Herodias,  i.  166. 

High  Priest,  succession  of,  and  nature 
of  the  office,  i.  293. 

Hinnoin.  vallev  of,  i.  68. 


INDEX. 


411 


Honey,  ii.  173. 

Honey,  wild,  i.  40. 

Horn,  meaning  of  as  an  emblem,  ii.  20, 

21.  , 

Hosanna,  i.  233. 
Hour,  when  Jesus  was  crucified  ;  the 

accounts  of  the  evangelists  reconciled, 

i.  406,  407. 
Houses  in  the  East,  i.  112,  113,  114. 
Humility,  i.  229. 

Hunger  and  thirst,  emblematic,  i.  60. 
Hypocrite,   meaning    of,    i.   79.       To 

correct  his  own  faults,    i.  92.  176. 

Must  perish,  i.  255. 
Hyssop,  i.  332. 

Idumea,  i.  359. 
Immanuel,  i.  24. 
Incense,  ii.  9. 

Infants,  may  be  brought  to  Jesus,  i. 
218.     Duty  to  bring  them,  ibid. 

Jacob's  well,  ii.  223. 
Jericho,  i.  226,  227.  ii.  74. 
Jerusalem,  description  of,    i.  25  —  27. 

Destruction  of,  i.  268.  seq. 
Jesus,  meaning  of,  i.  22. 
Jonah,  i.  150. 
Jordan,  river,  i.  42. 
Joseph  of  Arimathea,  i.  334. 
Judas,  death  of,  i.  319. 
Judging  of  others  forbidden,  i.  92. 

Kedron,  brook  of,  ii.  372. 
Key,  an  emblem,  i.  186. 
Kingdom  of  Christ,  i?i.  378. 
Kingdom  of  heaven,  i.  38,  39. 

Lamb,  an  emblem  of  Christ,  ii.  193, 
194.     Of  children,  ii.  395. 

Lamps,  i.  282. 

Laws,  distinctions  arnongthe  Jews,  i.  65. 

Lawyer,  meaning  of,  i.  253. 

Leaven,  i.  183. 

Leprosy,  i.  99,  100.  Unlawful  to  as- 
sociate with  a  leper,  i.  294. 

Levites,  ii.  74. 

Life,  in  the  blood,  i.  301.  Eternal  life, 
what,  ii.  265. 

Light,  an  emblem,  i.  63,  64.  Christ  a 
hght,  ii.  29.  185,  186. 

Linen,  ii.  120. 

Locusts,  an  article  of  food,  i.  39,  40. 

Lord's  supper  instituted,  i.  300. 

Lunacy,  i.  57. 

Magi,  i.  25. 
Manger,  ii.  24". 
Manna,  ii.  254. 

Marriage,   i.  21 Q     Sacredness  of  the 
35 


connexion,  i.  218.  With  what  feel- 
ings should  be  entered  into,  i.  218. 
Procession,  i.  282.     Feast,  i.  2«3. 

Mary  Magdalene,  ii.  61. 

Matthew,  his  Ufe,  i.  xvi. 

Meekness,  i.  59.  60. 

Mercy,  i.  61. 

Mills,  kinds  of,  i.  201.280. 

Minister,  meaning  of  the  word,  i.  225. 

Mint,  i.  263. 

Mites,  i.  396. 

Moloch,  worship  of,  i.  68. 

Moses'  seat,  i.  257. 

Mothers,  should  not  seek  honors  for 
their  sons,  i.  229. 

Mount  of  Olives,  i.  230,  231. 

Mourning,  in  the  East,  i.  119. 

Mustard,  i.  161. 

Myrrh,  i.  31.  328. 

Mystery,  meaning  of,  i.  156,  157. 

Name,  put  for  a  thing,  ii.  17. 
Napkin,  ii.  142. 
Nazareth,  i.  36,  37. 
Neighbor,  meaning  of,  ii.  73. 
New  birth,  ii.  209,  210. 
Nineveh,  i.  150,  151. 

Oaths,  i.  72,  73.      Consequences    of 

wicked  oaths,  i.  173. 
Offend,  meaning  of,  i.  71 ,  302. 
Oil,  used  as  a  medicine,  ii.  74. 
Ointment,  i.  400.  ii.  60. 
Ohves,  Mount  of,  i.  230.     Olive  tree 

i.231.  m 

Ordinances,  ii.  9. 
Oratories,  ii.  50. 
Ovens  in  the  East,  i.  89. 

Palace,  i.  311. 

Palm  tree,  i.  232,  233. 

Palsy,  i.  57. 

Parables,  meaning  of,  i.  155,  156. 

Paradise,  ii.  165. 

Passover,  feast  of,  i.  292,  293.  Hov 
the  time  of  it  ascertained,  i.  297.  _Tli 
last  passover  observed  bv  the  Saviour 
i.  297,  298.  ii.  376.  Mode  of  ob 
servance  by  the  Jews,  i.  299. 

Peace,  produced  by  the  gospel,  ii.  26 
344. 

Peace-maker,  i.  61. 

Penny,  value  of,  i.  220,  221. 

Persecution,  meaning  of,  i.  62. 

Pestilence,  what,  i.  270. 

Peter,  meaning  of,  i.  185.  His  firmncsg 
of  faith  predicted,  and  the  church 
founded  on  him,  i.  185,  186.  Rebuked 
for  his  forwardness,  i.  187.  His  fall, 
i.  315,  316. 


412 


INDEX. 


Pharisees;  who  they  were,  i.  42,  43. 

Phylacteries,  i,  258. 

Pinnac/e  of  the  temple,  i.  51. 

Pipe,  what,  i.  136. 

Pontius  Pilate,  an  account  of,  i.  317. 

n.  34. 
Possessions  of  the  devil,  i.  56,  57. 
Prayer,  secret,  i.  80,  81,  82.     Duty  of, 

i.  90.     Encouragement  to,  i.  93,  94. 

204.     Should  be   practised  alone,  i. 

198.     Long  prayers  forbidden,  i.  261. 

Secret  prayers  of  the  Saviour,  i.  352. 

Jesus  praying   after  his  baptism,  ii. 

37.     Spent  a  night  in  prayer,  ii.  50. 

Teaches  how  to  pray,  ii.  77. 
Prophets,  false,  i.  95. 
Prophet,  what,  ii.  226. 
Proselyte,  meaning  of,  i.  261.  Kinds  of 

proselytes  among  the  Jews,  i.  261 ,262. 
Publicans,  character  of,  i.  203. 
Purple,  i.  325.  ii.  120. 
Purse,  i.  125.  ii.  316. 
Purifying  among  .he  Jews,  ii.  200.  219. 

Rabbi,  meaning  of,  i.  259.    i..  195.  208. 

Raca,  meaning  of,  i.  67. 

Raiment,  see  Clothing.     Soft  raiment, 

1.  134. 
Rama,  i.  34. 

Ransom,  meaning  of,  i.  226.  ii.  20. 
Redeem,  ii.  20, 
Reed,  bruised,  i.  145. 
Reed,  i.  325. 

Regeneration,  meaning  ot,  i.  216. 
Repentance,  what,  i^8.  Necessity  of, 

ii.  92.  ii.  174. 
Resurrection  of  the  dead  proved,  i.  252, 

253. 
Resurrection  of  the  Saviour,  i.  340,  341. 

Harmony  of  the  accounts  of,  i.  344 — 

346. 
Reward,  meaning  of,  i.  188,  189. 
Robe,  ii.  110. 
Rock,  emblem,  i.  185.  Peter  so  called, 

ibid. 
Rooms  at  feasts,  i.  258.  ii.  100,  101. 
Room  in  heaven,  ii.  103. 

Sabbath  for  man,  i.  142,  143,  144.     Its: 

value,  i.  153.  357.     Jesus  worked  on 

the  Sabbath,  ii.  238. 
Sackcloth,  i.  137. 
Sadducees,  who  they  were,  i.  43. 
Salt,  the  nature  of  in  the  East,  i.  63.  An 

emblem  of  purity,  i.  '^86. 
Salutations,  mode  of  m  the  East,  ii.  70, 

71. 
Samaritans,  origin  of,  and  opinions,  i. 

123,  124.     Who  they  were,  ii.  74. 
Sanctification,  meaning  of,  ii.  369. 


Sandals  ;  shoes,  i.  44,  45. 

Sanhedrim,  i.  67. 

Sarepta,  ii.  43. 

Satan,  ii.  153. 

Satan,  meaning  oT,  i.  188.     Desired  te 

have  Peter,  ii.  156. 
Scarlet,  i.  325. 
Sceptre,  i.  325. 
Scorpions,  ii.  72. 
Scourging,  i.  127.  324,  325. 
Scribes,  i.  97. 
Scrip,  i.  125. 

Scriptures,  meaning  of,  i.  252. 
Scriptures,  ii.  248.     Duty  of  searching 

them,  ibid. 
Sea  of  Tiberias,  i.  54. 
Seahng,  i.  336.     Nature  of  a  seal,  ii 

221. 
Sepulchres,  i.  108. 
Serpents,  emblems  of  wisdom,  i.  !S6, 

Of  wickedness,  i.  265.    Might  be  ta 

ken  up  without  injury,  i.  413.     Ser 

pent  in  the  wilderness,  ii.  214. 
Shechem,  ii.  223. 
Shechinah,  meaning  of,  i.  192. 
Sheep,  emblems  of  innocence,   i.  126 

Church  so  called,  ii.  299. 
Shepherds,   emblems  of   teachers,    ii. 

296. 
Sidon,  i.  137. 
Sign,  a  miracle,  i.  182,  183.  Of  the  son 

of  man,  i.  277. 
Siloam,  ii.  289. 
Sin  against  the  Holy  Ghost,  i.  147, 148. 

Danger  of  grieving  the  Holy  Spirit, 

i.  154. 
Sitting  at  tables,  mode  of,  i.  259. 
Sleep  produced  by  sorrow,  i.  305. 
Soldiers  to  do  no  violence,  ii.  36. 
Sparrows,  i.  139. 
Spear,  Roman,  ii.  386. 
Spices,  used  in  burial,  i,  334. 
Spikenard,  i.  294.  400. 
Spunge,  i.  332. 
Star,  that  guided  the  wise  men,  i.  28. 

30. 
Staves,  i.  308. 
Steward,  ii.  114. 
Strong  drink,  ii.  11. 
Sun  darkened,  an  emblem,  i.  276,  277. 
Supper,  Lord's,  instituted,  i.  300. 
Swaddling-clothes,  ii.  24. 
Swearing,  profane,  i.  74. 
Swords,  i.  309. 
Swine,  emblematic  of  wicked  men,  L 

93.     Odious  to  the  Jews,  ii.  108. 
Sycamine  tree,  ii.  125,  126. 
Sycamore  tree,  ii.  29. 
Sychar,  ii.  223. 
Sycophants,  what,  ii,  36. 


INDEX. 


ll.s 


Synagogue,  i,  55,  56.     Jesus  regularly 

attended  it,  ii.  39. 
Syria,  limits  of,  i.  56. 
Syria,  ii.  24. 
Syro-Phenician  womaU;  i.  179. 

Tabernacles,  feast  of,  ii.  263.  269. 

Tables,  mode  of  sitting  at,  i.  259. 

Talents,  parable  of,  i.  284.  Value  of,  i. 
285. 

Tares,  i.  160. 

Taxing,  ii.  23. 

Tempt,  meaning  of,  i.  49. 

Temple,  pinnacle  of,  i.  51.  Stones  in, 
i.  268.  Description  of,  i.  234  —  238. 
Time  iu  which  it  was  building,  ii.  206. 

Testament,  meaning  of,  i.  vii. 

Tetrarch,  i.  166. 

Thirst  attending  crucifixion,  ii.  384,  385. 

Thorns,  crown  of,  i.  325. 

Threshing,  mode  of,  i.  46,  47. 

Tiberius  Cesar,  ii.  34. 

Tiberias,  sea  of,  ii.  392. 

Tithes,  meaning  of,  i.  263. 

Tittle,  meaning  of,  i.  65. 

Tombs,  i.  107, 108. 264.  Whitewashed, 
ibid.     Tomb  of  Joseph,  i.  335. 

Tower,  ii.  105. 

Tradition,  meaning  of,  i.  174.  Tradi- 
tions among  the  Jews,  ibid. 

Transfiguration  of  Jesus,  i.  191,  '92. 

Translations  of  the  Script  ares,  '..  ix. — 
xiv. 

Treasures,  the  kind  in  the  East,  i.  30. 


Trench,  ii.  144. 
Trespasses,  i.  85 
Tribute,  i.  197. 
Trumpet,  i.  278. 
Truth,  what,  379. 
Turtle-doves,  ii.  28. 
Tyre,  i.  137. 

Veil  of  the  temple,  i.  332. 
Vipers,  i.  43.  148. 
Virgins,  ten,  i.  282. 
Vision,  ii.  13. 
Vows,  i.  75. 

Washing  the  hands,  i.  175.  An  em- 
blem of  purity,  ii.  328. 

Watches,  divisions  of  time,  Roman  and 
Jewish,  i.  171.  335. 

Watching,  duty  of,  i.  284.  306. 

Water,  an  emblem  of  innocence,  i.  324. 
Of  salvation,  ii.  225,  226. 

Wedding-garment,  i.  249. 

Wilderness,  i.  38. 

Wine,  ii.  11.  Old  wine,  ii.  48.  Wines 
of  the  scriptures,  ii.  201,  202,  203. 

Worm,  emblematic  of  punishment,  i. 
385. 

Worship,  meaning  of  the  word,  i.  28. 

Writing  table,  ii.  19. 

Yoke,  emblem,  i.  139,  140. 

Zaccheus,  ii.  138. 

Zeal,  ii.  205,    False  zfal.  ii.  ^DG. 


35' 


THE  END 


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Testimonials  from  Distinguished  British  Clergymen, 

From  the  Hon.  and  Rev.  Baptist  W.  Noel,  M.A. 
1  heartily  wish  success  to  the  Commentary  of  Mr.  A.  Barnes  Coming  after  so  many  exceN 
lent  expositors,  he  has  derived  advantage  from  their  writings.  He  has  more  learning  thaa 
Scott;  mors  critical  decision  than  Henry;  more  spiritual  discernment  than  Whitby;  more 
copiousnesa  than  Benson;  and  more  judgment  than  Gill.  He  affords  precisely  the  aid  which 
an  English  reader  requires  when  seeking  to  ascertain  the  exact  sense  of  obscure  passages; 
ind  these  •*  Notes"  \«iil,  in  my  opinion,  render  essential  serince  to  the  cause  of  religion. 

From  the  Rev.  Alexander  Fletcher,  D.D.,  Finshury  Chapel. 
I  have   consulted   Barnes'  Commentary  on   Corinthians  with  much  satisfaction,  and   am 
pleased  to  find  that  it  exemplifies  the  same  piety,  talent,  research,  and  liveliness,  furnished 
by  Ihe  preceding  Commentaries  on  the  books  of  the  New  Testament,  which  have  been  prepar- 
ed by  the  same  eminent  dii 


Gf^d<^  dd.^zcLi 


TESTIMONIALS  TO  BARNES   NOTES. 


From  the  Rev.  Richard  Alliott,  LL.D.,  Lambeth. 
I  have  great  pleasure  in  recommending  Barnes'  "  Notes"  to  the  Christian  public. 


£-^. 


From  (he  Rev.  Ralph  Wakdlaw,  D.D. 
1  have  examined  the  "  Notes"  of  the  Rev.  Albert  Barnes  on  a  considerable  variety  of  testing 
passages  ;  and,  so  far  as  my  examination  has  gone.,  I  feel  confident  in  pronouncing  them  to  b 
characterized,  in  no  ordinary  degree,  by  discriminative  judgment,  sound  theology,  unostenta 
tious  learning,  practical  wisdom,  and  evangelical  piet)'.  A  boon  of  greater  benefit  to  the  pub 
lie  can  not  be,  bestowed  than,  along  with  correct  and  cheap  Bibles,  to  give  wjde  circulation 
by  cheap  editions,  to  Commentaries  on  the  Bible  such  as  this  ;  and  especially  in  times  whe» 
the  exclusive  authority  of  Holy  Scripture,  in  all  matters  of  faith  and  practice,  requires  to  ba 
80  firmly  mais'-.aiiied  and  universally  inculcated. 


V^^^^S^^'-^f— ^ 


From  the  Rev.  J.  W.  Massie,  D.D.,  Manchester. 
I  had  often  consulted  Barnes'  "  Notes"  on  parts  of  the  Sacred  Volume,  and  found  them  re- 
plete with  profitable  and  suggestive  matter.     I  wish  every  village  pastor  and  Sunday  school 
teacher  in  Britain  had  a  complete  copy  of  them.     They  would  afford  valuable  assistance  to 
many  in  more  exalted  spheres. 


/AZy^^^S- 


From  Sir  Culling  E.  Eardley,  Bart. 
1  have  much  pleasure  in  expressing  my  admiration  of  Barnes*  "  Notes."    Independently  4- 
the  merit  of  the  work  itself,  from  its  simplicity  and  clearness  to  even  the  humblest  intellv 
gence,  it  is  well  got  up  ;  the  maps  are  very  good  ;  and  its  moderate  price  places  it  within  th 
reach  of  most  classes.    You  have  my  best  wishes  in  the  publication. 


From  the  Rev.  W.  Lindsay  Alexander,  D.D.,  Edinburgh. 
1  have  long  regarded  the  "  Notes"  of  the  Rev.  Albert  Barnes  on  the  Gaspels  and  Epist..v 
as  the  best  commentary  for  popular  use  extant  on  the  New  Testament.  They  are,  for  thi 
most  part,  simple,  clear,  concise,  and  accurate  ;  embodying  the  results  of  much  reading,  with 
out  any  offensive  parade  of  learning.  It  would  be  well  that  they  were  in  the  hands  of  all  whc> 
ead  the  New  Testament. 


TESTIMONIALS  TO  BARNES  NOTES.  3 

From  the  Rev.  T.  W.  Jenkyx,  D.D.,  F.G.S.,  Coward  College,  London. 

For  the  last  twenty  years  I  have  been  a  reader  of  the  various  works  of  the  Rev.  Albert 
Barnes.  From  mv  strong-  attachment  to  his  sound  and  manly  theology,  1  hailed  with  delight 
the  first  appearance  of  his  "  Notes  on  the  New  Testament.''  I  have  read  every  volume  as  it 
came  forth  in  the  American  edition,  and  consider  all  of  them  as  rich  in  sober,  clear,  faithful, 
and  learned  exposition  of  "the  mind  of  the  Spirit"  in  the  Divine  Word. 

In  these  modest  volumes,  Mr.  Barnes  supplies  his  readers  with  all  the  results  of  modern 
criticism,  without  making  any  parade  of  his  learning  in  Hebrew  and  Syriac  quotations.  Oc- 
casional slips  in  Greek  criticism  have  escaped  some  of  the  best  and  most  diligent  interpreters  , 
but  Mr,  Barnes  has  as  few  of  them  as  any  commentator  that  I  know.  For  comprehensive 
views  in  theology,  for  the  applicaticm  of  doctrines  to  the  affairs  of  every-day  life,  and  for  a 
tendency  to  produce  and  to  vindicate  revivals  of  religion  in  the  churches  of  Christ,  the  English 
language  has  not  an  exposition  equq^  to  it. 


J^^  JL..^^. 


From  the  Rev.  J.  A.  James,  Carres  Lane  Chapel,  Birmingham. 
Barnes  is,  in  my  judgment,  the  best  popular  expositor  of  the  Scriptures  of  his  day.    His 
judgment  is  sound,  and  his  discrimination  accurate.     He  is  co"ncise  without  being  obscure  ; 
and  yet  sufficiently  explicit  without  being  tedious.     I  sometimes  differ  from  him,  but  never  till 
I  have  well  considered  his  views  as  well  as  my  own. 


.^<f:P^: 


From  the  Rev.  J.  Sherman,  Surrey  Chapel. 
Your  edition  of  Barnes'  "  Notes"  appears  to  me  both  carefully  and  well  got  up,  and  must 
be  of  great  use  to  Sunday  school  teachers  and  others  whose  means  will  not  allow  them  to  have 
more  expensive  and  elaborate  commentaries.  Without  subscribing  to  every  sentiment  of  the 
author,  there  can  be  no  doubt  the  "  Notes"  are  valuable,  judicious,  and  evangelical.  Yoa 
have  my  sincere  wish  for  their  extensive  circulation. 


ji^^;<u.zy 


Barnes' 


From  the  Eev.  Edward  Steane,  D.D.,  Camherwell. 
Notes  on  the  New  Testament"  are  a  valuable  addition  to  the  commentaries  we 


ah-eady  possess  on  the  Word  of  God. 


^J^/^i^^X^^'f^ 


From  the  Rev.  John  Harris,  D.D.,  Cheshunt  College. 
Barnes' "  Exposition"  is  undoubtedly  the  best  work  of  its  kind.    Besides  showing  an  extensivr 
Bcquaiutance  with  the  writings  of  other  expositors,  it  is  pervaded  by  an  evangelical  spirit 
written  in  a  clear,  natural,  and  vigorous  style,  and  is  replete  with  good  sense. 


^yP^-j^l^-'T^^^'^'^:.'-'^-^  \f 


TESTIMONIALS    TO    BARNES     NOTES. 

From  the  Rev.  Jabez  Burns,  D.D.,  JEyion  Chapel,  St.  Marylebone. 
I  am  delighted  with  Barnes'  "  Notes ;"  I  wish  they  had  a  place  in  every  family  in  the  land. 


\\^W^ 


From  the  Rev.  George  Clayton,  Walworth. 
Having  made  myself  acquainted  with  Albert  Barnes'  New  Testament,  I  cordially  concur  with 
•thers  of  my  brethren  in  giving  the  work  my  warmest  recommendation. 


From/he  Rev.  Adam  Thomson,  D.D.,  Coldstream. 
Since  the  days  of  Matthew  Henry,  no  commentator  that  I  know  of  has  appeared,  who,  for 
general  usefulness,  and  particularly  for  affording  to  ministers  of  the  Gospel  the  best  sort  of 
assistance,  can  be  compared  with  Albert  Barnes. 

From  the  JIev.  E.  Bickersteth,  M.A.,  Rector  of  Watton,  Herts. 
I  have  been  in  the  habit  of  occasionally  consulting  Mr.  Barnes' "  Expositions."     I  think  highly 
of  his  industry  and  piety,  and  believe  that  he  has  gathered  much  useful  illustration  of  that 
glorious  One  Book,  which  must  ever  be  the  chief  study  of  the  Christian 


£ 


4jLA^ 


Extracts  from   Critical  Opinions  of  the  Press. 

The  author  of  this  valuable  work  is  so  well  known-as  one  of  the  ablest  Biblical  commenta- 
tors in  this  country,  that  any  extended  commendation  is  needless.  The  best  commendation, 
perhaps,  which  we  can  make,  is  to  say  that  nearly  80,000  copies  of  his  "  Notes  on  the  Gospels 
and  the  Epistles"  have  been  sold  since  their  first  publication.  These  works  are  valuable  to 
Sunday-school  teachers,  as  well  as  useful  to  Christians  generally  in  assisting  them  to  under 
stand  the  Word  of  God. — Evangelist. 

These  valuable  commentaries  combine  a  just  proportion  of  the  devotional  with  the  critical 
— Commercial  Advertiser.  , 

The  first  rank  among  Biblical  critics  has  been  assigned  to  this  able  commentator.— iVeti 
York  Evening  Gazette. 

"I  know  of  no  commentary,"  says  the  Rev.  Dr.  Cumming,  of  England,  "  so  succinct,  full 
and  impartial.  It  is  fitted  to  instruct  the  preacher  no  less  than  the  Sunday-school  teacher 
If.  seems  to  be  his  grand  effort  to  unveil  solely  what  '  the  Spirit  saith  to  the  Churches."  1 
venture  to  predict  that  his  faithful  and  lucid  comments  will  find  a  response  in  the  minds, 
hearts,  and  consciences  of  most  Christian  readers." 

The  fame  of  Albert  Barnes,  of  Philadelphia,  has  become  European.  As  a  writer,  ho  has 
few  competitors  in  his  own  land,  and  not  many  in  ours. — London  Church  Examiner 

Harper  and  Brothers,  Publishers,  New  York. 


Date  Due 


\  >J  -J 


7713CG 


03-1 


ss 


^B32iBe    1^ 


BS2555  .B261  v.2 

Notes,  explanatory  and  practical,  on  the 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00048  5351 


